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HARVARD COLLEGE LIBRARY
FROM THE BEQUEST OF JOHN AMORY LOWELL
CLASS OF 1815
AD-DAMIR/S
QHAYAT AL-HAYAWAN, = aay
(A ZOOLDGICAL LEXICON)
TRANSLATED
FROM THE ARABIO
BY
Lt-Colonel A. 8. G. JAYAKAR, 1. u. 8. (Retired)
_ Hon. Fellow of the University of Bombay, F.&.M.3%,C. M23, MR. A. 3., &c.
~ . ° VOL, II, PART I
LONDON: LUZAC & Co.
~~ BOMBAY: D. B. TARAPOREVALA SONS & Co
1908 199 3
All rights veserved
WrQ- LC QU
| D313
\S cleo
wal. a> Let. l
PRINTED AT THE FORT PBINTING PRESS PARSI sBAZAR STREET, FORT, BOMBAY.
PRINCETON UNIVERSITY LIBRARY PAIR> Te ee mn ee 4 we mée,
HAYAT AL-HAYAWAN
d é rT (as-Zdg).-—[The rook]. One of the species of crows. ,
It is also called az-zar't and gur@b az-zar‘ (the harvest crow), and isa small black crow, It is sometimes red in the beak and legss, and is called gurdb az-zaitdén (the crow of the olive), because it cats that fruit. It is of a pretty form and beautiful appearance; bat it is des- cribed in ‘Aj@’th al-makhliikdt to be the large black kind of crow, and said to live more than a thousand years, which is only an imagi- nation, whilst the correct thing is what has been mentioned before.
(A wonderful thing.) I have seonit stated in al-ALuntaka (selected) from the Jntékhab of the Hafid as-Silaff and on the last leat of ‘Aj@ ib al-makhlikat, regarding Muhammad b. Ismé‘fl as-Sa‘dt, us having related, “ Yahy& b. Aktham (once) sent for me, and [ went to him; when I entered his presence, I found on his right side a cage. He then made me sit down and ordered the cage to be vpened, whereupon there came out of it something having a head like that of a human being, and the appearance of a rook from its lowest part to the navel, with two excresconces on it, onc on the chest and the other on the back. I became frightened, but Yahya laughed ; so I asked him, ‘What is this thing? May God render your state good!’ fle replied, ‘Ask it regarding itself. I therefore asked it, ‘ What art thou?’ upon which it stood up and recited the following lines in a clear voice :—
‘I ama rook (a2z-edy), the father of ‘Ajwah dates; |
I am the cou of a lion and a lioness ;
I love wine and swect scent (basil)
And coffee and intozicatiun ;
My hand fears not my enemy,
Nor is his attackiug an object of fear with me; !
1 have things which are appreciated
On the day of marriage and feast,
1 lu Pslestine the hooded crow, Corvus corniz; in Egypt it is called gurab
Nihi. * lu Eyypt the red-legged crow, Mregilus graculus.
N .\ '
wey .o 0.) 6 ATBRSBS
2 AD-pamtrti’s
Out of which one is an excrescence on the back,
Not concealed by my feathers ;
And as to the other excrescence,
Had it only a handle,
No man would have doubted
Ite being a drinking-cup.’ It then screamed and raising its voice said, ‘zdg zdg;’ it then went and threw itself in the cage. I thereupon said, ‘May God cause the KAdt to be illustrious! Itis a lover too.’ He replied, ‘It is what you see, and I have no knowledge regarding it, beyond its having been sent to the Commander of the faithful with a sealed letter con- taining an account of its condition, which I have not read.’ ”
The Hafid Abé-Tahir as-Silaft has (also) related this differently,
namely, in the manner narrated by Misd ar-Rid&. He said that |
Abf’l-Hasan ‘Alf b. Muhammad said, “TI (once) went to Ahmad b. Abf-Duwad and found on his right side a cage; he asked me to uncover it and to Jook at the wonder (in it); so I qgaened it, and
- sd
there came out of it before me a man, a spanin height and having the : appearance of a human being from his middle to the uppermost ' part, and from his middle to the lowermost part that of a rook in its | tail and legs. He asked me, ‘Who are you?’ I therefore mentioned . to him my pedigree. I then asked him regarding his name, and he ~
replied :— ‘I am a rook (as-24g), the father of ‘Ajwah dates, A companion of wine and coffee ; I have things the claims of which cannot'be denied On the day of play at a feast; Out of them are an excre<cence on the back, Not concealed by my feathers, And another on my chest, Which, had it only a handle, No man would have doubted To be truly a drinking-cup.’ He then said to me, ‘Recite to me some lines of amorous vers spon which I recited the following :— ‘A night having on its sides tresses (redundances) Of darkness black, intensely black, As if ity stara were the pent up tears, Flickering between the eyelids of girls.’ lo then screamed out, ‘O my father and my mother!’ and returni ithe cage hid himself. Ibn-Abt-Duwéd then said, ‘ He is a lover too
ewe oo a ~ -
HAYAT AL-HAYAWAN 8
[The author here quotes, out of the biography of Yahya b. Aktham, from the B. D. of Ibn-Kh., the reasons which led Ma’min to appoint Yahya a kadf, the reply given by YahyA to the people of al-Basrah when he found that they considered him too young to be a kadt, the incident which led to maid‘ marriages being declared un- lawful, the conversation which passed between Yahy& and a certain man who had asked him for some advice, the vice for which Yahyé was reproached, together with the incident of his interview with a certain KhurAsanf, the particulars of his death, and the dream in which he was seen after his death. |*
(Lawfulness or unlawfulness.) It is lawful to eat the rook, ‘which is the correct opinion according to ar-RAfi‘t; and al-Hakam, Hammad, and Muhammad b. al-Hasan have said the same thing. Al-Baihakt relates in his Shi‘b, ‘I asked al-Hakam regarding the eating of crows, and he replied, ‘ As to the large black ones, I dis- approve of eating them, but as to the small ones which are called the rook, there is no harm in (eating) them.’ ”
The Proverbs will be given under the letter é in the art. 1,4) 1,
(Properties.) If the tongue of a rook be dried and eaten by s thirsty person, it will take away his thirst, even iu the middle of summer. In the same manner, if its heart be dried and reduced tx a fine powder and then drank by a person, he will never feel thirst; on his journey, because this bird does not drink water in summer. I its bile be mixed with the bile of a domestic cock and then used as ; collyrium, it will remove dimness (darkness) of vision (the eye) and if it be applied to hair, the hair will become wonderfally black Its gizard prevents the formation of cataract, (if it is used) at it commencement.
(Interpretation of it in a dream.) A rook having redness in it beak, ina dream, indicates a man possessing power and given t amusement and pleasure. Artamidfs states that a rook in a dreai indicates men loving partnership, and sometimes it indicates poc men. Some say that it indicates a bastard anda man having goo and evil mixed in him.
1 De Slane’s T. Vol. IV, pp. 34-38 and 48.
4 AD-DAMiBi’s
s3t3 | (as-Zakt).—The domestic cock. Pl. az-zawdkt. 5, 5552 =tt vociferated or crowed ; and everything that vociferates or- crows is a sdki.
It is said in a tradition of Hishim b. ‘Urwah, “You are heavier than domestic oocks (az-sawdkt),” meaning thereby that when they crow at dawn, night-companions and friends part. 335)! and yy 5! are the roots of the word. cgoa/! 45, 552 and «55x, G5 =the echo answered or the male owl hooted ; 2dki =a vociferator or cr ower ;—80 al-Jawharf says.
[The author here gives the lines of Tawbah b. al-Humayyir, the lover of Laila al-Akhyaliyah, which are already given in the art. psvl (Vol. I, p. 347), and states that they will be again given under the letter c+ in the art. ¢¢%aJ!.]
39°15)! (as-Zdmir).—At-Tawhidt states that it is a certuin fish,
smallin body and fond of hearing the voices of men, on hearing |
which it is pleased; on that account it accompanies ships, taking a delight in hearing the voices of the men in typm. When it sees a large fish attempting to scratch and break ships, it jumps and enters the ear of the large fish, in which it continually makes a singing noise, until the latter rans away to the beach in search of a bank or a rock ; on finding it, it keeps on striking its head over it, until it dies. People travelling in ships are fond of as-zdmir; they give it food ond search for it as a lost thing, for the purpose of its being con- tinually with them and in the company of their ships, so that they may escape annoyance from any injurious fish. If they throw nets and as-zdmir happens to be caught in them, they let it go on account of its generous action.
Hs) (as-Zabdbah).—A certain species of field-rat which steals what it is in want of and what it is not in want of. Some say that it isa blind and deaf rat. Pl. sabdéb. An ignorant man is likened to it. Al-Harith b. Kaladah says :—
“T have seen a boay of men. Who have collected for themselves wealth and children,
But they are only perplexed fleld-rate (zabd4b) Whose ears hear not thunder.”
eN 1
a HAYAT AL-HAYAWAN 5 That is to say, they do not hear anything, meaning thereby that they gare dead. The poet has described az-zabdb as possessing the quality tof being perplexed, which quality belongs to the blind; he intends by pit that wealth (the means of sustenance) is not distributed according the proportion of men’s intellect. ‘The word al-tuld (child or child- Sen) is employed both in the sing. and in the pl. sense. The words of the poet, os) w!S9I aed Y,” mean that their ears do not hear thun- fder ; he has substituted J! for apposition, as in the words of God, i“ Verily, Paradise is his resort (¢¢5'/!)!"2 He has explained that, pon account of the great deafness of their ears, they do not hear with them (even) thunder, The Imam ath-Tha‘Alibf states in Fikh al-lugah ethat.a man is said to have in his ear wakr (heaviness of hearing );. if it be a degree more than that, it is called samam (deafness) ; if it be " greater i in degree than that, it is called farash; and if it be still great-
‘er than that, so that thunder cannot be heard, it is called salakh,
“s “This species of animal possesses the special characteristic of : "being denf, in the same manner as al-khuld (the mole-rat) possesses that of being blind.
. Ita lawfalness or unlawfulness will be given under the letter os fin the art, , (at,
= (Proverbs.) ‘More thievish than a sabdbah,” so said, because it E steals what it wants and (also) what it is not in want of.
w ys) (as-Zabzab).—A certain beast like the cat; so it is said in 4 al-‘ Ubib.
“y It is related in the Kamil of [bn-al-Athir, among the events of | i : the year 304 A.H., that in that year all the people of Bagdad were + ina state of alarm, owing toa certain animal which they called f, az-zabsab; they alleged that they used to see it on the tops of their F houses, and that it ate their infants. Sometimes it used to bite the =. hand of aman ora woman and cat it off. The people used to &. defend and guard one another against it and beat basins, plates, and & other articles, to frighten it away. Thus Bagdad was ina state of Ff panic on its account. Then after that, the followers of the Sultan fF; seized at night an animal of a mixed colour having black in it and
. a al-Kur’én LXXIX-41.
6 AD-DAMIiRi’S
short in its fore and hind. legs, and said that that was as-zabsab. They then impaled it over the bridge, which caused the panic among the people to subside.
551451 (as-Zakhdrif ).—Tho pl. of zukhruf. Certain small flies haying four legs, that fly about over water. Aws b. Hajur says:—
“ He became reminded of a spring in ‘Oman and its water Having a swell in it, in which az-zakhdrif go about briskly.’
Ps: ay (az-Zurstir).—[The starling].*_ A certain bird of the passerine kind, so called on account of its zarzarah, that is to say, its peculiar cry. Al-J&hid states that, if the feet of any bird having short wings like starlings and sparrows be cut off, it is unable to fly, - in the same manner asa man with one of his feet cut off is unable to run.
Its lawfulness or unlawfulness will be given under the letter ¢ in the art. ),RaaJ! , .
(Information.) At-Tabarfnt and Ibn-Abt-Shaibah relate regard~ ing ‘Abd-Allah b. ‘Amr b. al-‘Ag as having said, “The souls of Be- lievers are in the interior of green birds like starlings, contending one with another in glory, and being fed on the fruits of Paradise.” How beautiful are the lines of our shaikh, the Shaikh Burh&n-ad-din al-Kairatt :-— *&
«I said, when he passed before me, Carrying in his hand a starling, ‘O thou, whose delay (in coming) has tortured me, If thou visit me not in person, visit me as a starling.’ ”
It is related in the book, Afandkib al-Imdm ash-Shdji't by ‘Abd-al-Muhasan b. ‘Uthmfn b. Ganim, that ash-Shafit said, “ It may be mentioned, as one of the wonders of the world, that there is a talisman made of copper and having the appearance of a starling in Ramtyah, which whistles one day in a year, and that thereupon no bird of the kind remains without coming to Rimfyah with an olive in its beak. When all the olives are collected, they are pressed; and that is the stock of olive oil of the people for the year.” This will be (again) related in the art. 44)la,—J 1 under the letter U- .
2 In Palestine and Egypt Sturnus vulgaris. In ‘Oméa the Siberian sturl- ing, Sturnus mewzbiori, is called al-washwash.
HAYAit aL-HAYAWAN 7
(Lawfalness or unlawfalness.) It is lawful, because it is one of the species of passerine birds,
(Properties.) Its flesh increases the sexual power. If its blood . be applied to boils, it will prove beneficial. If the ashes of a starling ‘ . be sprinkled over a wound, it will heal by the permission of God.
. (Interpretation of it ina dream) A starling ina dream indi- » Cates going forwards and backwards on journeys, both on land and * by sea. Sometimes it indicates a traveller who is in the habit of : * travelling much, like one who lets out beasts on hire, never resting “in any one place, and others like him; it also indicates lawfully " soquired food, because, when God sent Adam down out of Paradise, ; . it held food and drink unlawful for itself and did not take either * of them, until God became again gracious to him. It sometimes ; indicates a mixture of good and bad actions, or a man who is neither F rich nor poor and neither high nor low in life. Sometimes it indicates also meanness, satisfaction with the smallest means of sustenance, 7 and play; and sometimes it indicates a writer.
: 3) 5) | (az-Zurrak).—A certain bird used for catching other > Z birds, between the common hawk (al-bdzt) and the sparrow-hawk i'(al-bashak);—so Ibn-Stdah says. Al-Farra’ states that it is the white “falcon, Pl. zardrtf. Itisa sortofa hawk and is delicate, but is , hotter and drier in temperament than that bird, on account of which 4 itis more powerful inits wings, swifterin flying, and stronger in ‘ “attacking; itis deceitful and treacherous, The best colours for i ~ are black on the back, white on the breast, and red in the eyes. Al ” Hasan b. al-Hani’ says in his Tartdah :-— “Often do I go early witha receptacle of travelling provision slung up, . And containing what one desires to profit by,— : - Jn the morning with a male or female zurrak, Which I now describe, giving a true desoription ; Its eye, on account of the beauty of the pupil, Ia as though it were a lily springing upon a leaf, _ And it has a beak dyed with congealed blood ; m Many a goose and many a stork have we chased with its aid, ; Whereupon its talons (weapons) separated in their flesh.” ! (Lawfulness or unlawfulness.) It is unlawful to eat it, as has been already mentioned in the art. ¢¢34J!.
oe
bt
ar.
8 AD-DAmtri’s
a5155!1 (az-Zardfah) and 451) 5) | (as-Zurdfah).—[The giraffe]. Ita sobriquet is umm-Tsd. It is a certain beast of a beautiful make, having long fore legs and short hind ones, the collective length of both the hind and fore legs being nearly ten cubits. Its head is like that of a camel, its horn is like that of a cow, its skin is like that of a leopard, its legs and hoofs are like those of a cow, and its tail is like
that of a gazelle. It has no knees to its hind legs, but its two knecs are attached to its fore legs. When it walks, it advances its left hind leg first and then its right fore leg, contrary to the rale of all other quadrupeds, which advance the right fore leg first and then the left hind leg. Among its natural qualities are affection und sociableness. It ruminates and voids globular dung. As God knew that it would derive its sustenance from trees, He has created its fore legs longer than the hind ones, to enable it to graze on them easily ; — so al- Kazwint says in ‘Ajd’ib al-makhlikde.
It is related in the History of Ibn-Kh., in the biography of Muhammad b. ‘Abd-Allah al-‘Utbi al-Basri al-Akhbart, the well- known poet, that he used to say, ‘“Az-sardfah, which may be pro- nounced with a fathah or a daummah over the }, isa certain well- known animal, the product of three animals, namely, the wild she- camel, the wild cow, and the male hyena. The hyena mounts the she-camel, which then begets an animal between a she-camel and a hyena; if the offspring isa male animal, it mounts the cow, which then brings forth the giraffe. This occurs in Abggsinia, and on account of what is mentioned above, it is culled ar Meajak which originally means a collection; and because this animal is the prodact of several animals, it is thus called. The Persians call it ushiur gdw yalank (palank), because ushtur isa camel, gd a cow, and yalank (palank) a hyena.”
One party of authorities states that it is the prodact of several animals, the reason being that dnring summer beasts and wild ani- mals collect together over the water (in the watering places), and have (promiscuous) sexual intercourse with one another, nas the result of which some of the females conceive and others do not; sometimes several males mount the same female animal, thns causing the seminal fluids to be mixed up; and, in consequence of it, the females give birth to animals varying in appearance, colours, and forms. But al-J&hig is not satisfied with this explanation, and states that it
ma
wmayit AL-BAYAWiN 9
mee and comes only from one who has no faculty of “(in him), for God creates whatever Ho pleases; it is es of animal, independent (standing by itself) like tho ass, which is proved by the fact that it is able to bring itself, a fact which has been seen and ascertained.
ard to its lawfulness or unlawfulness, there are two ig that it is unlawful, which is so decided by the author Inthe Sharh al-Muhadhdhab by an-Nawawl, itis said vful without any contradiction, and that some reckon uct between an edible and an unedible animul. The hattdb, one of the Hanbalis, also declares it to be un- ither view is that it is lawful, which has been so de- haikh Takt’d-din b. Abf’d-Dam al-Hamaw\, and which out of the Fatdiod of the Kadt Husain. Aba’l-Khattab is conformable to ita law£ulness, for he gives in his urd stitutes of the luw) two statements with regurd to the 1er_in the case of the crane, the duck, and the giraffe, ‘oat is to be given as a substitute, or their price, whilst ing of substitutes, excepting in the case of such ani- ten. I[bn-ar-Rafa‘ah states what is worthy of believ- 1 the eame way as has been decided by al-Bagawi, t there are some who have explained the word (us-zu- ng that there is no o in it buta G. The Shaikh ‘Laki- states that this reason is of no consoynence, bocause 1 (to be spelt with a (3). It is accepted to be lawful in al- has been decided by Ibn-Abf'd-Dam and copied by him Hasain and from Tatimmat at-Tatimmah. He states, wawt has declared, namely, that it is prohibited, and. aattib has declared, make it possible that the name is . species of animal which obtains its nourishment by ine tooth, but in this which we have come across, there for holding it unlawful, and I never heard itso fora ypt.” Ibn-Abf'd-Dam states in Sharh at-Tunbth that th has mentioned in at- Zanbth is not mentioned in the ion, whilst the Kadt Husain has stated it to be lawful; “T state this notwithstanding its near resemblance to 3, namely, the camel and the cow, which points to its It is possible that it may be said that the Shaikh has
10 AD-DaMiri’s
said so, depending on the statement of the lexicologists, namely, that it is one of the beasts of prey, their calling it thus indicating its un- lawfulness. As it is so, the author of Kitdd al-‘Ayn states that as- zardfah, with a fathah or a dammah over the 3, is one of the beasts of prey and is called in Persian ushtur gdw yalank (palank). It is mentioned in another place that the giraffe is the product (of connec- tion) between a wild she-camel and a hyena, the offspring being partly like a she-camel and partly like a hyena; if the offspring be a male one, it mounts a wild cow and causes it to conceive, the cow then giv- ing birth to a giraffe, which is called as-zardfah, because it is (partly) a he-camel and (partly) a she-camel. As such is the case and as the Shaikh heard that it was one of the beasts of prey, he believed it to be truly so, but he could not have seen it. He therefore concluded that it is unlawful to eat it.” It has, however, been already mentioned that al-Jaéhiqd was not satisfied with this statement and said, ‘ This statement is rank ignorance, the giraffe being a certain independent species of animal like the horse and the ass.”
] (the author) say that this, what al-Jihid states, is opposed to what Ibn-Abt’d-Dam has copied from the author of Kitdb al-‘Ayn, namely, that the giraffe is the offspring of two (different) edible animals, whilst the likeness which Ibn-Abf’d-Dam considers to exist between it and the camel on the one hand, and the cow on the other, isa distant one, as its fore legs are long and its hind legs short. If a distant resemblance were sufficient, the eating of a cricket would have been aleo’ lawful, on account of its resemblance toa locust, and so would the giraffe have also been lawful to eat, because its foot resembles that of the camel. Itis said in Sharh al-Muh- adhdhab that some hold the opinion that the giraffe is the offspring of an edible and an unedible animal, which points to its being unlawful. But al-J&hid’s statement sets this aside, and shows that it is lawful, which is the opinion accepted in al-Fatdwd al-Halabtydt, ashas been already mentioned; this is the doctrine of the Imam Ahmad, and is conformable with that of M4lik, the Hanaft doctrine also tending towards it. If, then, the statements (of the different authorities) conflict and reasoning over the proofs for them is out of the question, we must return to the original permission (for the use of such animals as are not declared to be unlawful), whilst this animal enters the class of those in regard to which there is no dis-
y |
, HAyAiT AL-BAYAWAN 11 s-* tinct declaration as to their unlawfulness or lawfulness, and which me. will be mentioned hereafter under the letter y in the art. Jy,»!!.
ei y (Properties.) Its flesh is coarse and atrabilious, and gives rise a to a corrupt humour (chyme).
~ i] re
mit; = (Interpretation of it in dreams.) A giraffe in a dream indicates «’ a calamity affecting property. Sometimes it indicates a glorious or a 3 ; beautiful wife, or the receipt of wonderful news from the direction # from which it is seen to come ; there is, however, no good in the news. =: If it be seen (in a dream) to enter a country or town, there is no gain me. to be obtained from it, for it indicates a calamity affecting proper- me ty, and do not be sure of the security of whatever you take a pleasure Mey in through it (the property), whether it be a friend, a spouse, or a me child. It may sometimes be interpreted to mean a wife who is not faithful to her husband, because it differs from the riding beasts . in its back.
A ror
a eet
etal
“a wl a (as-Zirydb).—It is said in Kitdb Mlanfik at-tayr that it is t the same as abd-zuraik. The author of that book states that a oer- :-tain man (once) went oat of Bagdad with four hundred dirhams, z. beside which he did not possess anything. On his having seen some m. young ones of the bird sirydb, he purchased them with the sum of @: money he had with him. He then returned to Bagd&d; the next Be. morning he opened his shop and hang up the young birds over it, Bs. but a,cold wind blew over them, and they died, excepting one which K was th weakest and the smallest ef them all. The man now became cs sure of becoming @ pauper; so he continually addressed himself with ms energetic supplication to God during that night, saying, “O Helper & of those asking for help, help me!” When the morning dawned, m the cold abated, and the young bird commenced to ruffle its feathers fer and to sing with a clear voice, “O Helper of those asking for help, a help me !” The people thereupon assembled to hear its voice, and & a slave-woman of the Commander of the faithful happening to pass ‘ that way purchased it for a thousand dirhams.
_ Look at what true faith in God and turning to His omnipotence Ff’. with extreme energy in supplicating before Him, keeping the KF; heart with Him and preventing it trom looking to anybody else for i the accomplishment of the want despaired of, did! What do you
s —_— mses on
en i i ee ies Tele - - .
oa _ Ot ee, Ce
12 AD-DaAnMiRi’s
e
think of one who left the (usual) means and turned towards God with a tarning, from which no engager of attention could draw him away, and no concealer or screener could screen him,—for his veil would have been his own self, but he had rid himself of it—? That was the place in which asking was pleasant and the drink sweet. Praise be to Itim who distinguishes, by His grace, whomever He pleases! He is the mighty one, the giver of gifts !
i551 (as-Zugbah)—A certain small animal resembling a mouse;—so Ibn-Sidah says. He states that the Arabs used to employ it as a proper name (for men), whereby he alludes to ‘fst b. Hamméd al-Basri Zugbah, who related traditions on the authority of Ré&shid b. Sa‘, ‘Abd-Allab b. Wahb, and al-Laith b. Sa‘d, and on whose authority Muslim, Ab&-Da’wid, an-Nasi’i, and Ibn-Majah have related traditions. He died in 248 A.H..
J pest] (az-Zuglil).—The young of the pigeon so long as it is fed by the parent bird, 44,3 ,$lbJ1s;!== The bird fed its young one with its bill. Also, 8 young guat or sheep and a young camel persis- tent in sucking (milk). It also means a man light in respect of dignity and manners.
easy | (az-Zugaim).—A certain bird ; some spell it with a »;— so Ibn-Sidah says.
455)\ (as-Zukkah).—A certain aquatic bird, that sits still until it is very nearly seized, when it dives into the water and comes out at a distance;—so Ibn-Sidah says.
JY Su (az-Zuldl).—A certain worm that is bred in snow ; it is marked with yellow spots and is about the length of a finger. Men seize it in its haunts to drink whatever is in its interior, on account of its great coolness; hence, cold water is likened to it, but in a - Sihah, m@ suldl is given as sweet water. Abd’l-Furaj al-‘Ijli states in Sharh al-Wajtz that the water which is inside the snow-worm is pure, and he who says that agrees with the Kidf Husain in regard to what has been already mentioned in the art. 09°/!, Whatis, however, generally known is that az-zuldl is cold water. Sa‘id b- Zaid }
ye
Pal ~~ -
Qawe ergs
: HAYAT AL-HAYAWAN 13
. ‘Amr b. Nufail, who was one of the ten for whom testimony was ". borne (by the Prophet) that they would enter Paradise, and regard- _.. ing whom the Prophet said, ‘‘ He would come as a nation by himself : (on the Day of Judgment),” says :-—
: ‘‘] have turned my face with resignation to Him to whom
- The cloud containing sweet and cold water has resigned itself.”
How beautiful are the words of Abf’l-Fawaris b. Hamdin, whose he proper name was al-Hérith | :—
5. “Thou wert my weapon with which I trusted to attack,
oo And my hand when fortune and my arm would prove false,
ey But thou hast thrown to me from thyself opposite of what I rea had hoped for ;
Whilst a man may be choked even with limpid cold water.”
i. _ Another (poet) says :-—
- “ He who is ill and has a bitter taste in his mouth, ae . Finds even cool limpid water bitter in it,”
: How beauliful are the lines of Wajih-ad-dawlah Abd’l-Muta‘ b. Hamdan surnamed Dhf'l-Karnain, who was a distinguished poet ‘, and who died in 428 A, H. :—
“ She said to the phantom of imaginary shadow which had visited me
and passed away,
‘By God! describe him and add not to, nor detract from (his state).’
It replied, ‘I saw him in a state in which, if he was dying from thirst
And thou wert to say, “Stop from going to the watering place,’ he would not go.’
She said, ‘ Thou‘hast said truly, for fulness in love is bis habit.’
Oh, how refreshingly cool was the effect of what she said on my heart (liver) !”
Lan -
‘Here j is one of his beautiful pieces :—
y " FRR AP ws > ) aa pia Se ee
Sem Seest thou linen clothes over which re. - The light of the full moon shines at times and causes them to becowe ; - old H tO H: w dost thou then deny that her head garments! become old, a When therois the full moon always present in them?
ae =
.
| Dye lac (na'djir), pl. of a (mijar) = a piece of cloth worn by a woman on her head. ‘This word is given in only one of the copies, whilst in all
“the others the word yelac (ma‘dyir) is given, which seems to me to be a ,. mistake.
B'.
=
14 AD-DaAMiri’s
Another (poet) says :— “ Wonder not at the wearing away of his coat of mail, For ita buttons are buttoned over the moon,”
This piece and the one that precedes it are quoted in support of the fact that the light of the moon has the effect of causing Jinen clothes to wear away (rapidly), as has been said by clever phi- losophers, especially if the clothes are thrown into water when the two luminaries, the sun and the moon, are present together (in the sky). The two luminaries are present together from the twenty-fifth to the thirtieth day of the (lunar) month. Henoe is the expression plagsima garment tearing quickly, the reason of which ia what we have mentioned. Ar-Ra’is [bn-Sin& (Avicenna) hae alluded to this fact in his rajas poem in the following words :— '
« Wash not your linen clothes, Nor fish in them either, At the time of the conjunction of the two luminaries, for then they
wear away (quickly); This is true, and adopt it as a fundamental rule.”
Linen clothes ought to be guarded from the light of the moon and ought not to be washed when the two luminaries are present together (in the sky), as we have said.
(Lawfulness or unlawfulness.) Ab@’l-Faraj al-‘Ijlt saya in Sharh al-Wajts that the water inside the snow-worm is pure (clean), and what he says agrees with the statement of the KAadt Husain in regard to what has been already mentioned in the art. 9 3 alt: but the well-known thing is that as-zuldl is cold water, as has been mentioned before, on the authority of al-Jawharf and others.
be 5Jt (az-Zummdj).—Like rummdn. A certain bird that used to stand, in the Time of Ignorance, over Utum’ in al-Madtoah and utter something which was not understood. Some say that it used to alight in a mirbad* belonging to one of the inhabitants of al-Madfnah and ent his fruit, whereupon the people used to throw (stones) at it and kill it, but nobody oould eat its flesh without dying. A poet says: —
“Js Umm-‘Amr in the same state as she was ? Would that I knew it! Or has zuwmmdj destroyed her?”
So Ibn-Sidah and others say. .
2 A fortreasin al-Madinah. * A place for drying dates jn.
BAYAT AL-HAYAWAN 15
4 7 05! (a2z-Zummaj).—Like al-khurrad. A certain well-known bird employed by kings for seizing other birds. The people of al- fBazdarah consider it one of the light kinds of birds of prey, which Ffact is known from its eye, its movement, and the vehemence of its attacking ; they describe it to be deceitful, ungrateful, and untam- Fable, on account of the coarseness of its nature. It is capable of being trained but aftera long time, and is in the habit of fecizing (other) birds on the surface of the earth. The praise- Sworthy thing in itis that itis of a red colour. It is one of the Btwo species of the eagle, which will be described hereafter under ts proper letter (¢).
Re «OB a Rea
5. Al-Jawélikt states that az-zummaj is a certain species of bird, ‘by means of which other birds are seized. Abf-Hatim states that Fit is the male of the eagle, and that the pl. is as-zamdmij. Al-Laith batates that it is a certain bird, smaller than the eagle and having tthe red colour prevalent in it; the Persians call it du birddardn, E which when translated means that, when it fails in seizing its Fgame, its brother helps it in seizing it.
** (Lawfuloess or unlawfulness.) It is unlawful to eat it like Fall other birds of prey.
sr ” (Properties. ) The habitual eating of ita flesh is beneficial i in B palpitation of the heart. Its bile, if added to collyriums, is high- tly beneficial in obscurity and dimuess of vision. Its dung removes ; freckles and spots on the skin, if it is applied externally.
— aris) “43 3 (Zummaj al-ma’)—[The gull].: A certain bird, called Ein F Beypt an-nawras,* of a white colour, and of the same size as the fpigeon or 8 liighe bigger. It soars high in the sky and then dart- ing down into the water snatches fish from it, but it does not alight on a dead animal and does not eat anything but fish,
nm: (Lawfulness or unlawfuluess.) It is lawful to eat it, but ar- Eayant states, on the authority of as-Saimari, that a white
q , m: 2 In Maskat the different species of gulls have different names; Larus Fidibundus is called hawairi, L. hemprichit is called suwaidi, aud L. cackinnans oe Called ziraitf. * ‘This nome is applied in Palestine to Larus ridibundus. The @pecies found in Egypt are LZ. leucophthalmus, L. gelustes, L. hemprichii, and m vera: others.
ig
a5
ay
<a
ee -
—
gS
o “+
16 AD-DAMIRi’s
‘aquatic bird is unlawful, on account of the nastiness of its flesh. Ar-Rafif, however, states that tho truth is that all aquatio birds are lawful, excepting al-laklak (the stork), which will be described hereafter under the letter J.
pay ! (az-Zunbir).—[The hornet.]+ The same as ad-dabr. It Is (sometimes) made of the fem. gend.. Az-zinlds* is a dialectical variety of it, and sometimes the Lee is called sunbir, Pl. az-sanddir.
Ibn-KhAlawaih states in Aitdb Laisa, “1 have not heard anybody mention a sobriquet for the hornet, excepting Abd-‘Amr az-Z&hid, who says that its sobriquet is aba-" Alt,
It ie of two kinds, the mountain hornet and the hornet of the - plain. The mountain hornet lives in mountains and builds its nest In trees; ita colour is inclined to black, and at first it ia of the form of a worm, after which it takes its proper form. It builds nests of earth like those of the bee, making four door-ways to the hest for the entrance of the four winds. It possesses a sting with which it stings, and it derives’ its nourishment from fruita and flowers. The males are distinguished from the females by the largeness of their bodies. ‘The hornet of the plain is of a red colour and builds its nest under the ground, digging out the earth from it, in the same manner as the ant. It hides itself in winter, for, when- ever it shows itself during that season, it dies. It sleeps during the whole of winter like a dead animal to escape the cold of it and does not store up any provisions of food for winter, ite habit in that respect being contrary to that of the ant. When spring comes, hornets become like dry wood from cold and waut of food, and God then blows life into their bodies, upon which they live aguin as in the previous year, This is their usual habit. ‘I'here is a variety of this epecies having a different colour and a Jong body, aud possessing in its nature the qualities of avarice and greedi- ness ; it seeks kitchens and eats meat out of them ; it flies singly and lives under the ground and in walle. The head of this animal
>In ‘Omin the name az-zaniir is applied to the wood-burrowing bee Nylocopa violacea and 1’. divisa, the hornet being called ad-ditt, Vespa orientalis (did? ‘akar) and Folisies hebraicus (di? kitait). * The author gives it ag _py)t, which appears to bea mistake; in Lane’s Lex, the word is given as azezinbdr. '
HAYAT AL-HAYAWAN 17
is separate from its middle part, on which account it does not at all reapire from its interior, When it ig immersed into gil, it becomes ‘Btill, on account of the narrowness of its passages (holes), and, if
after that it is thrown into vinegar, it becomes active (again) and flies away. ..
Az-Zamakhehart atates in his commentary on the chapter Sle¥l) that a thing which is expected necessarily to happen may somatimes be expressed ag a thing that has actually occurred, an instance of which is what has been related regarding ‘A bd-nar-Rah- infin b, Hassan b. Thabit al-Angari, who, while he was a little child,
having gone iu to his father crying, was asked by the father, “ What miukes you cry?” and he replied, “A flying thing, as if clothed in two cloaks of striped cloth, has stung me” The father there- upon eaid, “By the Lord of the Ka‘bah, iny son, you have gaid poetry!” meaning thereby, “You will become a poet.” Theo father thus expressed a thing that was expected to occur, as if it had occurred, ® How beautiful are the liues of one of the early poets :— ** Both the hornet and the hawk possess
For flying, wings and the property of flapping them,
But between what the hawk hunts
And what the hornet hunts, there is a difference.
The Shaikh Dahtr-ad-dtn pb. ‘Askar, the kAdt of as-Sallamiyah, has aaid excellently in the following lines :—
“In the embellishment of speech Hes the adornment of ita falachood, Whilst trath is rendered unsound by a bid way of expressing ; Thos, when you say, ‘This is honey,’ you praise it, But if you wish to speak of it in dorision, say, ‘The vomit of bees (hornets) ;’ + Whether you speak of it in praise or derision, you change not its character ;
So,<@Pily, the magic of Poetry (eloquence) shows darkness to be light.”
1 Al-Kur’dn, VII. * De Slanc has evilently not understood it in this sense, for he says in his note on the subject, “The Arabic words uttered by the child donot appear to form "verse, as they cannot be scanned by any metrical scale,” whilst the father, as explained here, meant that the boy had poetical genius in him. See De Slane’s T. of Ibn- Kh.’s B.D, Vol. HII, $37 ““ P. 348. * Ua » tae lit, the spittle of bees, 4 seis t as,
18 AD-DAMiri’s
Sharaf-ad-duwlah b. Munkidh speaks enigmatically of the hornet and the bee in the following lines :— “ Both of them buss and make a rhythmic sound in an assembly,
Both are driven away on account of the annoyance they cause men;
This one is liberal in its gifts, and that one the opposite of it,
‘This one is praised, and the other dispraised (blamed).”
Ibn-Abi’d-Duny& relates on the authority of Abd'l-Muokhtir
at-Tamimi, who said, “A man has informed me, saying, ‘We went forth oa a journey, and had a man with us who vilified Abd-Bakr and ‘Umar; we forbade him, but he would not be forbidden. One day he went forth for a natural purpose of his, when hornets swarmed over him, and he cried out for help; we therefore went to his help, but they attacked us, and so we left him alone, and the hornets did not leave him, until they had cut him into pieces.’” Ibn-Sab‘ has related it similarly in Shifa’s-gudiir and added, “*\WVe then tried to dig a grave for him, but finding that the ground had become so hard that we ooald not dig it, we threw him on the surface of the ground and threw some leaves and stones over him. (oe of oar friends then sat down for the purpose of making water, and one of those hornets alighted on his private parts, but it did not injure him, from which we understood that those hornets were ordered (to punish him).’”
Yahy&é b. Mu‘ia relates that Ya‘la b. Manstr ar-R&zt was one of the greatest of the learned men of Bagdad; he related traditions on the authority of Malik, al-Laith, and others. One day while he was praying, a swarm of hornets alighted on him, but he did not turn round or move, until he had finished his prayer. The people then looked at bim and found that his head had swollen up from
jnflammation.
(Lawfulness or unlawfulness.) It is unlawful to eat it, on account of its nastiness, and itis desirable to kill it, on account of what Ibn-‘Adf has related in the biography of Maslamsh b. ‘Ali, on the authority of Anas, namely, that the Prophet said, Who- ever kills a hornet earns (the reward of) three good actions.” Bat the burning of their houses with fire is disapproved ;—so al-Kha{abf says in Ma‘dlim as-Sunan, The Imim Ahmad, having | been asked regarding the smoking of the houses of hornets, sy
a a7:
HAYAT AL-HAYAWAN 19
eA os“ ee ls)
je
Pre ad
: *1f any injury or annoyance (on their part) is dreaded, then there hia no harm in doing so, and [ like it better than burning them.” Their sale is not valid, because they area kind of creeping things ; (al-hashardt).
, (Properties.) Ifa hornet be thrown into olive oil, it dies, and if
! it be then thrown into vinegar, it comes to life again, as has been ‘already mentioned. If young hornets are taken out of their hives
and boiled in olive oil, and then rue and caraway seeds are aprinkl-
ed over them and they are thus eaten, they increase the sexual
‘power and desire. ‘Abd-al-Malik b. Zuhr states that, if the expreased juice of al-muldkhiyd (a certain species of marshmallow) be applied over a hornet sting, it will cure it.
(Interpretation of it in a dream.) A hornet in a dream indi- enter a fighting enemy. Sometimes it indicates a builder, a Sapper, and an engineer; sometimes, a highway robber and a : plunderer ; and sometimes, a musician not keeping proper time. i Sometimes a dream regarding it indicates the eating of poisons cor drinking them. Some say that a dream about it indicates a “contending drended man, one who is firm in fighting and vulgar and filthy in his food. If hornets enter a place, they inilicate soldiers possessing the power of inspiring dread, quick (in their ; movements), brave, and fighting witb the people openly. Some ,eny that a hornet indicates a man contending with false argu- “mente, It is a transformed animal. The Jews state that the thornet and the crow indicate gamblers and shedders of blood. | Some say that hornets im a dream indicate a merciless people. x
o , .
Ua 03 oT (az-Zandabtl). —A large elephant. Yahya b. Mu‘tn
quoter : — ‘“ Thete ame to us Kuraish, Kuraish of the valley, Tlustrious bands, Led by the elephant, az-zandabil, And the one possessing a prominent tooth and upper lip.’
‘Yahya states that he (the poet) intends by the elephant and “az-zandalél ‘Abd-al-Malik and Abfn, the two sons of Bishr b. } Marwan, who fought in the company of Ibn-Hubairah the Lesser {{younger), and thathe intends by “ The ove possessing a prominent ‘tooth and upper lip” Khalid b. Maslamah al-Makhzdmf well- ‘.
‘£
on - =—>-_ - — —).
CE SSSE!’vVy
20 AD-pamMiel’s
known by the name of al-Fa’fa’ al-K Of; traditions are related by Maslim and the other four collectors: of traditions as given by him, and he related traditions on the authority of ash-Sha‘bt and his followers; Sha‘bah b. al-Hajjij and the two SufyAns have (also) related traditions on his authority; he wasa Maurji’* and used to hate ‘Alf. He was seized with [bn-Hubairah, and Abf-Ja‘far al- Manefr cut off his tongue and then slew him.
poe 5) | (as-Zahdam).—The falcon; itis also said to be the young one of a hawk. Zahdam b. Mudrib al-Jarmtf was named after it; al-Bukh&ri, Muslim, at-Tirmidhi, and an-Nas&’t have related tradi- tions as given by him. Az-Zahdamén were two brothers in the tribe of the Beni-‘Abs, namely, Zahdam and Kardam, regarding whom Kais b. Zuhair says :—
“The two Zahdams have requited me with evil, When I was one worthy of being requited with generosity.”
4}, nt (aba-Zuraik).—The same as al-ktk, which will be de- scribed under the letter (5, and the same as as-zirydéb, which has been already described (p. 11) before. It is tame with men and can be quickly taught, picking up quickly what it is taught. It sometimes excels (even) the parrot, the excellence consisting in its being nobler; if itis taught, it produces the sounds of the letters distinctly, so that a person hearing it has no doubt of its being a haman being that is uttering them. It has been already described in the art. wi sl.
(Lawfalness or unlawfulness.) It is lawful to ent it, as‘it iy uot considered filthy. Some, however, say that it isa hybrid produced between the green magpie (ash-shikarrék) and the crow, under which condition itis open to be held unlawful, though itis not mentioned so.
wies5 st (abt-Zaiddn).—A certain species of bird.
3 Aba-Da’wad, at-Tirmidhf, an-Nas&’t, and Ibn-Mijah. * Belonging to the sect of Murjiyah, who assert that good works are unnecessary, and that faith alone is sufficient.
HAYAT AL-HAYAWAN 21
x) Osa (alri-Ziydd).—The ass. A poet says :—
«“ Ziyad, I know not who his father is , But the ass is called the father of Ziyéd,”
also means the male organ of generation. A poet says : —
“ She tries to excite abi-Ziydd, But the (black) crow becoming white would be easier than its erection,” also means the poor-rate tax (az-zahad bdj);—so itis said in Murasgsa’.
22 AD-DAMIiRi’s
™
by le (Sébvit).—A certain marine animal;—so Ibn-Sidah and others say.
yd le (Sdk hurr).—It is the same as al-warashdn aud is the
male of collared turtle-doves (al-kamdrt). It is an indeclinable word. Al-Kumait says :—
‘The warbling of a pigeon standing on a stem is answered, By one of the loud warblers, possessing a ring (round the neck) and a (long) neck.”
Humail b. Thawr al-Hilalt says :—
‘“‘ Nothing has excited thie desire but a pigeon That called a sdk hurr cheerfully and warbling ; It is collared and handsome, and warbles the more As summer approaches and the change in spring shows iteelf ; It ia decked with a ring which is not an amulet, Or one made by a goldsmith’s hands for money ; It sings on a branch at early part of the night and leaves not For a female mourner, a share in its plaintive note; When the wind shakes the branch, or when it is bent down, It still warbles, whether the branch is erect or bent. I wondered as to whence its power of warbling So eloquently, when no mouth has ever uttered its speech ; I have never seen one like me in whom a voice like its has excited ardent desire, Oran Arab excited (to desire) by a foreign voice.”
Ibn-Sidah states that the male of collared turtle-doves is called sdk hurr, on account of its cry, for it says, “sdk hurr, sak hurr,” and for that reason the word does not bear (final) vowel-marks; if it had final vowel-marks, it could be declined, in which case one could say w!y= 34 in case by apposition, and wl>= 3 in a state of government, and it could then be declined on account of its being indeterminate. But the leaving off of its (final) vowel-marks is proof of its being the sound of its ory. Sometimes, however, (in the
HAYAT AL-HAYAWAN 23 ‘case of compound words) the first word may be in apposition with the ‘second one as in 54.544 (khas bdz), for that among words resembles ‘the door of a house.
_ This bird will again be mentioned under the letter § in the
wi (as-Sdlikh).—A certain black species of serpent. It has been already described in the art. .5*3¥! under the letter t,
Oe lp se (Sdmm abras)..—Lexicologists state that it is one of the large uinds of geckoes. Itisa determinate word, but only in the ‘sense of a generic appellation; they are two nouns compounded into one, and there are two ways of using the word, namely, one to use the two nouns with a fathah like ,~X° fms, and the other to use the ‘first one determinate and to join it to the second with a fathah, because '{¢ cannot be declined and has neither a dual nor a plural out of the same root. But one may say as its dual, “these two sdmmd abras,” and in the pl., “these sawdmm abrag,” and if he wishes, he may say, “these as-sawdmm,” without mentioning abrag, or if he wishes, he ‘may say, “these al-biragah or al-abdris,” without mentioning sdmm. ‘A poet says :—
. “ By God, even if I were his entirely,
, I should not be a slave eating abdr is.”
it one uses the second word only, lie may say in the dual abrasda and ‘in the pl. abdris, as the poet has done (in the above lines), for he has -given tho pl. of the second word only.
This species is called sdmm abras, because it isa samm (poison), that isto say, God has created a deadly poison in it,and because He has “made it of a leprous appearance (abras). It will be mentioned again ;under the letter » inthe art. 5/1. One of the characteristic qaalities ‘of this animal is that, when it settles down in salt, it rolls about in it, giving rise to what becomes a means of producing white leprosy.
(Lawfulness .or unlawfulness.) It is unlawfal to eat it, on account of its being considered filthy, and on account of the order (of
2 A species of gecko, In Egypt gen. Ptyodactylus.
24 - AD-pDaMirt's
the Prophet) to kill it; and itis not permisible to sell it, as is the case with other animals from which no benefit is derived.
(Properties.) If its blood be applied over a patch of alopecia, it will cause hair to grow on it, Its liver relieves tooth-ache; and if its flesh be placed over a scorpion sting, it will prove beneficial for it. If its skin be placed over a hernia, it will cause it to disappear. It does not enter a house in which there is the smell of saffron.
(Interpretation of it in a dream.) Sdmm abrag and al-‘ad:iyah mean, in the interpretation of dreams, two scoundrels going about
with slander. Artamidds states that a sdmm alrvag indicates poverty and anxiety.
gia (as-Sdnih).—Applied to a gazelle ora bird or any other animal that turns its right side (towards one) in passing. One says,
66 Ue gine os) cyt | e« = The gazelle presented its right side to me in passing,” when it passes from the direction of his left side to that of his right one. The Arabs look upon as-sdaih as an anspicions omen and upon al-bdrth as au inauspicious one. lt is said ina proverb, “Who will be responsible to me for an auspicious event (as-sdnih) after an inauspicious one (al-bdrih)?”
Abt-‘Ubaid states that Ydous having asked Ru’bah rogarding as-sdnif and al-bdrih, the latter replied, ‘“ds-sdnih is that which turns its right side towards you in paasing, and al-bdrih is that which turns its left side towards you in passing; the latter used to stop people from proceeding to accomplish their objects, but the Prophet hae prohibited that by an interdiction againat omens, and iuformed that it has neither the power of drawing any advan- tage nor that of driving away any evil.” Tabid says :—
“ By thy life, the diviners with pebbles know not, Nor the divinors by the flight of birds, what God is doing.” The subject of at-fiyarah (an omen) will be given in the arts. »35!! and fa“) undor the letters & and J.
oat (as-Subad).—A certain bird having soft plumage over which, if a drop of water is dropped, it flows over it on account of jts softness, Pl. sibddn. A rdjiz says :—
HAYAT AL-HAYAWAN 25
“Oh! Every day her house is my place of rest at noon, So that you see the long breeches Like the wiog of a washed subad.”
' The Arabs liken to it a horse when it sweats. ‘Tufail al-‘Amiri says : —
“ As if it were a subad washed with water.”
I do not find that our divines have expressed any views regarding its lawfulness or unlawfulness.
. : —— .
gio! (as-Sabu‘), also e~J! (as-Sab‘)—An animal of prey. Pls. asbu' and sibd‘, 4ase (3 1=A land abounding with animals of' prey.
Al-Hasan and [bn-Hay&t used to recite, “And what wild beasts of prey (as-sabi‘) have eaten,”* witha suknah on the » (as-sub‘), which isa dialectical variety with the people of Najd. Hassan b. Thabit says with regard to ‘Utaibah b. Abi-Labab :—
“Who will return this year to his people ” For, verily, one that is eaten by a liou will not return!”
Tbn-Maa‘td used to recite (in the above verse) e4~/1 4S 1, , and Lbn- ‘Abbas used to recite er~/! uas [,. Some say that it (the lion) is called a sab‘, because it remains in
the womb of its mother for seven months, because the female does not give birth to more than seven whelps in a litter, and because the male
does not leap the female until it is seven years old.
Abit-‘Abd-All&h Yakdt al-Hamawi states in Avidb al-Mushtarch, under the (combination of the) letters ¢ and y, that Gabah is the name of a certain place in the direction of Syria, between which and al-Madinah there is a distance of four miles; it is mentioned in the military expeditions of the Prophet, and it was in it that the beasts of prey caine to the Prophet to ask him to assign for them something as food. It is related in the Tubukdt of Lbn-Sa‘d, on the authority of ‘Abd-Alléh b. Hantab, who said, “ While the Prophet was seated in al-Madinah, a wolf approached, stood betore him, and howled, apon which the™Prophet said, ‘This isan ambassador to you from the beasts of prey; if you wish to assign for it something (as food), it will not pass on from it to any other thing, and if you wish, you may leave it alone and guard against it, in which case whatever it
2 Al-Kur’An V-4.
GN LALLA rn rt |
” ~ » ~~ wen ee we - owe ef
"7 4." °o ame on
iad
26 AD-pantri’s
is able to seize will be its means of sustenance.’ They replied, ‘O Apostle of God, our hearts are not inclined to grant it anything.’ The Prophet thereupon beckoned to it with three of his fingers, meaning thereby, ‘Snatch it from them unawares.’ The wolf
then went away.” A portion of this has been already related under the letter 5 in the art. WMI,
The Wadi as-Siba' (the valley of the beasts of prey) is on the road to Rakkah. WéA’il b. Ka&sit, while passing through it by Asma’ bint Rawaim, thought of (enjoying) her, when he saw her alone in the tent; she said, “ By God, if you are thinking of me, 1 shall call my beasts of prey,” upon which he said, “1 see nobody in the valley but yourself.’ She thereupon called ont to her sons, “O Dog, O Wolf, O Lynx, O Bear, O Sirhfn (wolf), O Lion, O Saba‘ (lion), O Hyena, O Leopard,” upon which they came with their swords, vying with one another in running. He then said, “This is nothing but the Wat as-Siba' (valley of the beasts of prey).”
Tt is related intho two Sahths that the Apostle of God has prohibited a person saying a prayer to spread out his two forearms in the manner that a lion (beast of prey) does.
At-Tirmidhi and al-HAkim relate on the authority of Abi-Sa‘id al-Khudrf that the Prophet said, “By Him in whose hand my soul is, the Hour of Judgment will not arrive, until the beasts of prey talk with men, and until the lash of a man’s scourge and the strap of his shoe talk to him, relating to him of what his people may have done in his absence (after him).” He (al-Hakim) adds that it is a tradi- tion delivered on respectable authority, and resting on the authority of a single narrator. We do not, however, know it, excepting as heing out of a tradition of al-Kasim b. al-Fadl, who is a trustworthy authority with the collectors of traditions. Yahya b. Sad al-Kattan and ‘Abd-ar-Rahmfn b. Mahdt have considered him trustworthy.
(Information.) The Apostle of God was asked, “Shall we perform ablution for prayer with the water left behind by asses?” and he roplied, “And with the water left behind by the beasts of prey (too).” It has been thus rendered by ad-Darakatni. As-Suhailt states that the Prophet intended by it, “ Yes, and with the water lefigbehind by the beasts of prey (too),” and that resembling this in construction are
rr. | BAYAT AL-HAYAWAN 27
' the words of God, “‘ Seven, and the eighth of them was their dog.’””* } He adds, “The y in it is said to be the y ofthe eight. It is, however, not 80, but the , in it indicates an admission of the truth of whut the " speakers said, namely, that they were seven, because it refers to tho "antecedent words being true with the meaning, ‘ Yes, and the eighth : o£ them was their dog,’ as would be the case if one were to say, ‘ Zaid
is a poet,’ and I were to reply, ‘And a jurisconsult too,’ meaning thereby, ‘Yes, anda jurisconsult too.’ I[tis said in the Kur’én, ‘And provide the dwellers there with fruits..* Az-Zamakhshart states that this , is permissible, for those that said, ‘Seven, and the
eighth of them was their dog,’ said that with a firm knowledge and satisfaction on their part, and did not merely guess or imagine It like the others.”
Al-Kushairt relates in the first part of ar-Risdlah regarding Bunin al-Jammal (the camel-driver), who was a man of great power and a worker of miracles, that having been cast before n lion, the latter began to smell him and did not do him any harm. When he came
out, he was asked, “ What was there in your mind when the lion
smelt you?” and he replied, “I was thinking of the difference of
‘opinion among the learned, in regard to the remains of food left by a lion.”
It is said that Sufy&n ath-Thawrt happened to go on the pil- grimage in the company of Shaiban ar-Ra‘i (the pastor), when a lion appeared before them. SufyAn thereupon said to Shaibfn, “ Do not you see this lion?” but he replied, ‘Be not afraid,” and then taking hold of its ear, he rubbed it, upon which the lion wagged and shook ita tail. Sufyan said, “How great is this notoriety!” and Shaiban replied, “If it were not for the fear of notoriety, I should have placed my travelling provisions on its back, until it came to Makkah.”
The H&fid Abf-Nu‘aim mentions in al-Hilyahk that Shaibdn ar- Rai, whenever he was under the obligation of performing a total ablution on account of sexual intercourse and had no water near him, used to ask his Lord (for it), upon which «a cloud used to come and shade him, with (the water of) which he used to bathe and then go awny. When he used togo forthe Friday congregational prayer, he used to draw a line round his sheep and goats, and when he
2 Al-Kur’in XVII[-21. 8 Idem, II-120.
28 AD-DAMIRi’s
returned, he used to find them in the same state that he had left them in, without their having moved at all.
Abfi’l-Faraj b. al-Jawzi and others relate that the [mim Ahmad and ash-Sh&ti‘t one day passed by Shaibén the pastor, upon which the Imam Ahmad said (to his companion), “I shall ask this pastor a question and see what his answer is;” but ash-ShAfit said, ‘‘ Do not come in his way.” The Im&ém Ahmad, however, said, “I must do that,” and asked him, “OQ Shaiban, what do you say: regarding a person who saysa prayer with four bowings of the body and makes a mistake in the four prostrations,—what ought he to do?” Shaiban thereupon asked, “ According to our religious doctrine, or yours ?” So, Ahmad asked him, ‘ Are there two religious doctrines . nbont it?”’ He replied, ‘Yes; as to you, you hold that he ought to say a prayer with two howings of the body and make a prostration for the mistake, but as to us, we hold that that person is divided in his heart and therefore onght to punish his heart, so that it may not - repeat the mistake.” Ahmad then asked him, “ What. do you say regarding a person possessing forty sheep or goats, a year old, ——what ought he to do? ” Shaiban replied, “ According to you, he ought to give a sheep or goat (asa poorerate), but according to us, a slave cannot possess any thing while he is with his Master (God),” upon which the Im&m Ahmad swooned; and when he returned to his senses, they both went away.
I (the author) say that a party of later learned men have adopted the doctrine that the prayer of a person making a mistake (in his prayer) is spoilt, on the anthority of the saying of the Prophet, “ No part of a man’s prayer is acceptable, unless he has completed (bound) it properly, both as regards actions and words.” They say thata prayer is not spoilt, excepting through leaving off some obligatory part (out of it); if not so, for what purpose are the bowing of the body and prostration ? ‘Their object is (to ensure) the magnification {of God) and the presence of one’s mind, and not the absence of one’s mind and neglect. It isa tradition delivered on respectable authority. The learned have fixed upon that as the test for the completeness of a prayer, on account of their inability to perceive the secret intentions of hearts, and they have handed it over to persons saying it, 80 that they may consult themselves, so as to enable the jurisconsults to keep away the machination and vociferation of Satan from those who
a rd, Pree es -
PB . ot t
HAYAT AL-HAYAWAN . 24) recite the formula, “There is no deity but God,” and to lead them ” to the proper observance of prayor. They (the learned) lave not Fdocided that that in which the heart and tho tongue do not conform
;;With each other, though there may be sincerity towards God, is ‘ '. beneficial to them as regards the future world. Sincerity towards * God is obligatory in all devotional acts, and consists in freedom = from turbidity (of the mind) and clearness from impurities. God | has said, “ (We give you to drink from that which is in their bellies,) : betwixt chyme and blood,—pure milk,—(easy to swallow for those 2. ". who drink). In the same way as is the freedom of milk from chyme. 3 ; and blood, there ought to be the freedom of the sincerity (of man). | in devotional acts from hypocrisy and the several desires of the soul. il have discussed this subject at length in al-Jawhar al-fartd, to which > the reader is referred.
: I have seen in one of al-Afajdmt® that ash-Shafi'l used to sit ". with Shaiban the pastor to ask him decisions on certain subjects. i Ash-Shafi't was therefore used to be asked, “ Can one (learned) like : you ask this Badawf for decisions?” und he used to reply, “ He has. been granted knowledge of what we do not know.” Shaiban was illi- I -terate ; and if such was the position of one unlearned in the sciences. ¥,among them (the people of former days), what do you think of their. im&ms? Men who had attained the highest degree in learning, like ash-Shafit and others, used to acknowledge the abundance of the. f excellence of the learned men versed in hidden or secret knowledge! ‘+ The two illustrious Imams, ash-Shafit and Abaé-Hantfah, have said,. e “Tf learned men are not the snints of God, God has no saint (at all).”
7 . More h&fids than one have related that Abé'l-‘ Abbas b, Shuraih,. ‘:’ whenever those present at his lectures used to be astonished at what ‘< he expounded out of the sciences, used to say, “ Do you know whence. '» [ have derived this (knowledge) ? [have derived it from the blessing ‘ of my sitting with Aba’l-K&sim al-Junaid.”
’ Shaibin’s mode of supplication (to God) was this :—* O loving 3 one, O beloved one, O owner of the glorivus throne, O creator, O- + yestorer, O doer of what Thou desirest, I ask of Theo, by Thy might
which none can attempt (desire) to reach, by Thy kingdom which
er ars
ite AT I
+ 4 gl Kurlan XVI—68.
30 AD-DANiRi’s
passeth not away, by the light of Thy face which has filled the pillars
. of Thy throno, and by Thy power with which Thou hast assigned a
destiny for all Thy creatures, that Thou mayest spare me from the evil of all the wrong-doers!” One of the poets has given in verse the names of a party of saints, out of which are the following lines :—
« Shaibin was a pastor, And the secret of his secret was not concealed. | Exert yourself and leave alone your boastful assertions, Even if some (of them) have become manifest to you (as true).”
Itis related in ar-Risdlah, in the chapter on the miracles performed by saints, that Sahl b. ‘Abd-All&h at-Tustari had in his house a room which the people used to call “the room of the beasts of prey (bait as-sib&‘).” The beasts of prey used to come to him, and he used to show them into that room, treat them hospitably, entertain them with meat, and then allow them to take their way. Itis related in Kifdyat al-mu‘takid, where mention is made of the earth having been collected together before them (saints) without any motion on their part, which is more excellent (as a miracle) than flying in the air and walking over water, about Sahl b. ‘Abd-Allah at-Tustart as having related, “I performed the
' ablation for prayer one Friday in the early days of my career, and
went to the congregational mosqae. The mosque was fall of people, and the preacher was thinking of mounting the pulpit; so leaving good manners and passing over and beyond the necks of the people, I reached the first row. Isat there and foand on my right side a young man, beautiful in appearance, fragrant in smell, and having old and worn-out woollen garments on him. When he saw me, he said (to me), ‘O Sahl, how do you find yourself?’ I replied, ‘Quite well; may God render your state good!’ I then remained think- ing over the fact of his having knowledge of me without my know- ing him. While I was in that state, I was taken with a burning sensation for making water, which distressed me; so I remained in a atate of fear between having to step over the necks of the people, and my prayer not being accepted if I sat down. The youth then looked towards me and said, ‘O Sahl, are you taken with a burning sensa- tion for making water ?’ and I replied, ‘Yes,’ upon which taking off his sleeveless garment (f/rdm) from his shoulders, he covered me with it, and said, ‘Accomplish your want, and be quick, so that you may join
Cas
7 . HAYAT AL-HAYAWAN 31
‘the prayer.’ I then swooned, and when I opened my eyes, I found an “open door and heard a voice saying, ‘Enter the door; may God have "mercy on you!’ So, I entered and found myself in a high and forti- fied palace raised on lofty columns, with a date palm standing in it ‘and by its side a water-closet containing water sweeter than honey, ‘and having in it a place for making water, a towel that was hung up, | “and a tooth-stick. I therefore took off my clothes, made water, then . bathod, and wiped myself with the towel. I then heard a voice say- ‘ing, ‘O Sahl, if you have finished your want, say, “Yes.”’ So, I ‘ gnid, ‘ Yes,’ and the youth thereupon took off the Aérdm from over - me, when I found myself sitting in the place in which I was, and ‘ nobody knew (of my having moved out of it). I remained puzzled,
! thinking within myself and riot admitting what had occurred to be : true. The time for prayer having then come, 1 prayed, and I had no ‘ business left but the youth, so that I might know him. Whon I hal finished my prayer, I followed his traces and found him to have [ enterod a certain street ; he then turned towards me and said, ‘O Sahl, d you seem as if not to believe what you saw,’ and I replied, ‘ No, not sat all.” He then said, ‘Enterthe door; may God have mercy on E you!’ I saw the door to be the very same one (as I had entered *-before) ; I entered the palace and saw the water-closet, the date- ; palm, and their condition to be the very same (as I had seen before). “ I then wiped my eyes and opened them, but did not find the youth > or the palace.” I have mentioned this narrative, because it is one * of the many wonderful things with others beside this class of men, "and because a great many people hardly believe them. There are, ‘however, many possible explanations of it, one of which is that "i is
¥ possible that he was removed from his place when he swooned,
=x Where God desired, without his knowledge, and then brought bh: ‘ek
sto his place, out of God’s grace and asa mark of honour for His
* saints.
‘ ' Our Shaikh al-YAfitt relates that among other things * told about Sahl, it is also related that the Amir of Khurfs&n, Ya‘kab
: ' b. al-Laith, having been attacked with a disease in the treatment of
‘ which the physicians were tired, was told, “In your government there is a pions man called Sahl b. ‘Abd- Allah ; if you cause him to be brought before you, and to pray for you, we shail hopo of your
fe being restored to health.” So, he had him brought to him and
es
- Seam sow maw “ap oo te ee eR Sn ee) =—- ~rrs
32 AD-DAMIiRi’s
asked him to pray (for him), but Sahl replied, “ How can my prayer for you be answered, when you are engaged in a course of wrong- doing?” Ya‘kib thereupon resolved upon repenting, turning away from wrong actions, and acting well towards his subjects ; he then set free sach of the oppressed people ns were in his prison. Sahl then prayed, “ O God, in the same manner as Thou hast shown him the abasement of sin, show him (now) the glory of obedience and clear away from him (the source of) his grief! He thereupon rose up, as though he were loosed from his bond, and was restored to health that moment. He offered a large sum of money to Sahl, but the latter refused to accept it. When he returned to Tustar he was told at the tarning of the road, “ (You would have done well), had you accepted the wealth which the Amfr offered you, and distributed it among the poor,” upon which he looked down at the pebbles, and they were converted into gems. He then said, “Take as much as you wish,” and added, “ Does one who has been given like this, want the wealth of Ya‘kab b. al-Laith ?”
Resembling this narrative is the following one out of Kalb al- a‘ydn regarding the Shaikh ‘fsa al-Hitdr, namely, that he happened to pass one day by a prostitute and said to hog, “ After the first part | of the night I shall visit you.” Sho was pleased with it nnd alorn- | ed herself. When the first part of the night came, he entered the house in which she was, said the prayer with two bowings of the body, and then went out, upon which she said, “I see you are going out,” but he replied, “I have accomplishod my object.” Then a man came to her and disquieted her mind with regard to the life she was
leading. She therefore went out after the shaikh and repented — through him. He married hor to one of the beggars ( poor men) and | said, “ Hold a feast with ‘agtduh as the principal dish for it, bat do |
not purchase any condiment for it.” They did accordingly and
ame
brought the shaikh there; and the beggars also came, but the shaikh - seemed like one expecting that something was yet coming. In the . meantime that news reached the ears of an amfr (nobleman) who — was a friend of that woman ; he therefore took out two flasks filled -
with wine and sent them to the shaikh, desiring thereby to sneer at .
him; he directed the messenger to say to the shaikh, “Iam delighted |
» Asort of thick gruel made with builing water, flour, clarified butter, aud honey.
>. en
wayir AL-HAYAWAN 33
ave heard, bat I learn that you have no condiment; -and use it as a condiment.” When the messenger a said to him, “You are late (in coming);” of the flasks and shaking it, he poured out lear honey. He thon did the same thing with ind pouring out of it Arabian clarified butter, iger, “Sit down and eat.” So he ate and tasted sand honey, the like of which two in taste, colour, never seen. The messenger thereupon went back amfr of it; so he next came and ate, was puzzled and repented (of his sins) through the shaikb.
this is what has been related regarding one of id, “ While, I was going through a desert, [ found nda thorny tree and eating out of it fresh dates. a salutation, and he returned it and said, ‘Advance fore advanced to the tree, but every time I took a returned to the condition of a thorn, upon which d said, ‘Begone, had you obeyed Him in your places would have fed you with dates in deserts!’”
eral narratives about them like this, but I have drop out of the deep oceans. In short, the world the light of an old woman who serves them, as will under this letter. To refer all this to an origin ; namely, that “God is mighty over all ;” whilst 1a] natural laws is not inconsistent with reason.
regarding the Shaikh Aba'l-Guith al-Yamant that ty to collect wood, and that while he was engaged in ne there and ate his ass, He therefore said to the ht of Him who is worshipped, I shall not carry ay back.” So, the lion submitted itself to him, ded the wood on its back and drove it to the town, . it, and then let the lion go.
hat Sha‘wAnah was blest with a son, and that she in the best manner possible. When he grew up age, he asked her, “0 mother, I ask you by God, ime to God (as a present) ?” She replied, “O my people of learning and those that have the fear of
34 AD-DAMiRi’s
God in them are fit subjects for making a present of to kings, whilst you my son are (yet) devoid of experience and knowledge and do not know what is wanted of you; your time for it therefore has not yet come.” He then did not speak any more on the subject with her. One day he went forth to the mountain to collect wood; he had his riding beast with him, so he dismounted from it, tied it, and then went away. He collected the wood, and on returning finding that a lion had eaten his beast, he placed his hand on the lion’s neck and said to it, “ Q dog of God, thou hast eaten my riding beast ; so by the trath of my Master, I shall certainly load the wood on thy back, in the same way as thon hast acted wrongfully towards my beast.” He then loaded the wood on its back, and it was obedient to his order, so much so that it went with him to the house of his mother. He then knocked at the door, which she opened for him. She then said, “O my son, now that I have seen this, you are certainly fit for the service of the King (God); therefore depart now in the service of God.” He thereupon bade her farewell and went away.
The author of Mandkib al-abrdr relates regarding Shah al- Kirmani, who was the king of Kirman, that having (pne day) gone out for hunting, he went so far in pursuit of game that he reached a desert by himself. He there saw a young man mounted on a lion, and round about him a great many beasts of prey. When the beasts of prey saw him (Shah), they hastened towards him ; but the youth turned them away from him. While he was doing that, an old woman approached with a cup of water in her hand; she handed it over to the youth, who drank some of it and gave the rest of it to Shah. The latter drank it and said, “I have never tasted any thing pleasanter or sweeter than it.” The old woman then disappenred, and the youth said, “This world, the whole of which belongs to God, is at my service, and whenever I want anything, I cause it to be present before me until such time as I wish.’ Shih was surprised at it, and the youth added, “1 inform you that when God created the world, He said to it, ‘O world, serve him who serves me, and make him serve thee who serves thee.’” He then gave him some good advice. That was the reason of Sh&h’s repentance and taming away from his sinful course.
It is related in al-Zhyd’, in the subject of ‘Ajd’zb al- kalb (the wonders of the heart), on the authority of Ibrahim ar-Rakki, who said,
HAYAT AL-HAYAWAN 35
peat to Abi’l-Khair ad-Dailam! at-Tinati (?) to pay my respects he said the evening prayer, but did not recite the first or si chapter of the Kur’iin standing; so I said to myself, ‘ All burney is in vain.” When the morning came, I went to the 3 lug place for ablution, when a lion came to me; so I returned Rim and said to him, ‘A lion came to me,’ upon which he went Mand cried out to the lion, ‘ Have I not told thee that thou art not Some in the way of my guests?’ The lion then turned away, and terformed the ablution. When I returned, he said, ‘You devote teelves to the observance of the external forms and are therefore iid of the lion, whilst we devote ourselves to the obser vance of {nternal forms, and the lion is therefore afraid of us.’
Poor shaikh, the Imam the very learned Jamfl-ad-din b. ‘Abd-
Mah b. Asad al-YAfi‘i, recited to us the following lines composed
WV dmeelf — a “They are the (true) lions! What is the lion? The lions are in dread 4 of them ! m:. And whatis the leopard, and what are the claws of the lynx and its
. canine tooth,
And what is the shooting with arrows and what the stabbing with & spear,
And what is the stroke of a sharp (bold) sword, and what its point, to them?
‘They have resolutions that cut cutting instruments;
They have hearts a change in which is the most excellent of things desired ;
To thom everything is obedient and subservient,
Nothing ever rebels against them, nay, to obey them is the custom of everything ;
They fear God and nothing else,
Whilst all beside Him, the animate and inauimate things fear them:
‘Yhey have prepared themselves for acquiring all kinds of honour
And respect, to count which would take a long time,
Until they have (now) plucked the fruit of love after undergoing fatigue,
And the tortures of love have (now) become sweet.”
Fit is related in a narrative that God inspired David to the effect, David, fear Me as thou fearest the injurious lion.” The mean- | of it is, Fear Me on account of My fear-inspiring character in <¥ e: shape of My might, My greatness, My magnificence, My Balpotence, My indignation, the vehemence of My sternness, and
ae. > Po -
x t) es
36 AD-DAMIRI’s
the execution of My order, in the same way as thou fearest the lio accustomed to seize its prey, on account of the greatness of its body the austerity of its countenance, the interlocking of its canine teeth the strength of its claws, the courage of its heart, the quickness witl which it becomes enraged, the suddenness of its attack, its excessiv: rushing, and the vicissitudes of fortune in the seizing of its prey.’ O my brother, entertain a due fear of God and leave off the rest everything fears him who entertains a just or due fear of God, an everything obeys him who observes due obedience to God.
Its lawfulness or unlawfulnese has been already given under th letter !, The riding of lions is disapproved, on account of what Ibn ‘Adt has related in the biography of Ism&‘tl b. ‘Ayy&sh, on th authority of Bakiyah, who had it on the authority of Yahya b. Sa‘id who had iton the authority of Khalid b. Ma‘din, who had it o1 the authority of al-Mikdim b. Ma‘di-Karib, who said, “ The Pro phet has prohibited the riding of the beasts of prey.” The sale of suc. of the beasts of prey as are not useful is not valid, but some say that i is allowable to sell them for their skins. As to such as are useful lik the lynx, the elephant, and the ape, it-is allowable to sell them.
aed | (as-Sabantd) and (gaa | (as-Sabanda).—A bold or dar
~ ing leopard. Fem. sabandéh.
‘Mishah said that the genii wailed for ‘Umar three day before his death.
{ The author here gives some lines purporting to be the lamer tation of the genii, which are omitted here on account of their lengt! and on account of their not being in counection with the subject o this art., excepting the last line. The last distich is as follows :—
‘¢T did not fear that his death would be At the hands of a daring leopard (sabania), blue in the eyes, indig nant and looking down.”’]
rb l= One whois indignant with his eyelids relared and lookin down on the ground. The word as-sabanta may sometimes be pro nounced with a maddah. Al-Jawhart attributes these lines to ash Shammakh and says in al-Zstidb that, when ‘Umar died, the peopl ascribed these lines to ash-Shammikh b. Dirdr and his two brothers they were three brothers, and all of them were poets. The leopar (an-namir) will be described hereafter under the letter w.
a
iP WAYAT AL-HAYAWAN 37 1s Ly ‘
i beet (as-Sabaitar).—Like al-‘amaithal. A certain bird having y‘ long neck, always seen on shallow water, and bearing the yuet of whi'l-‘aizdr ;—so al-Jawhart and Ibn-al-Athir say, and it i ident that they intend by it mélik al-haztn. I[tis said in al- mam that al-kurkt (the crane) is surnamed «bi’l-‘aizér. Al- thal will be described hereafter under the letter ¢ .
pes | (as-Suhalah).—Like al-humazah. A leveret or a young © that has become larger than a khirnik and has separated from z B company of its mother.
~~
Fis), (as-Suhliyah).*—The sameas the lizard al-addyah. Ibn-
as alah states that it is a certain reptile Jarger than the common ws Bo and that in a~Lawd¢ah, al-‘addyah is reckoned to be a species @ lizard al-wazag (gecko); he says that it is unlawful. Ibn-Ku- | ib bah and the author of al-Kifdyah state that the male of al-‘aldyah mrealled wl-‘agrafit, and al-Jabid states that al-adrafit is in the
* tof al-Kais the same as al-‘addyah. Under the letter ¢ will Miven the statement of al-Azhart, namely, that it isa sleek (shining) @otile that runs about and goes to and fro much, resembling sdmm : map, but it does not injure (anybody) and is better looking than it.
Eu! | (as-Sahd).—The bat. Sing. sahdh;—so an-Nadr b. Shu- 4 says. The bat (al-khugfdsh) has been already described under ® letter t °
ay
... (Sahnin) and wpe” (Sufnin).—-A certain very intelli- Mat bird found in Morocco; it is so called on account of the sharp- . s of its intelligence and sagacity.
q Y Sabndn b. Said at-Tandkhi al-Kairaw&nt was named after jg itis a unique surname, his proper name being ‘ Abd-as-Nalim, He was a disciple of Ibn-al-Kasim and the author of al-Afudawwanah, Bhich was before him (at first) drawn up by Asad b. al-Farat, on the Rithority of Ibn-al-Kasim, but without any arrangement in it. Ibn- BFurat then, however, withheld it from Sahnfn, and Ibn-al-Kasim aM efore prayed against him to the effect that neither it nor he would
Bs Called in ‘Omin insildn—Chaleides ocellatus. Lacerta ocellata of Forskal.
388 AD-DAMiRi’s
be of any use to God, which has happened accordingly, as that book is neglected, and reliance is placed on the Midatowanah of Sabnin. Sabniin died in the month of Rajab in the year 240 A. H., and was born in the month of Ramadfn in the year 160 A. H..
in (as-Sakhlah)—[A kid or lamb]. The young one of 4 she-gont or a ewe, both male and female, Pls. sakhl, sikhalah, and sikhél. A poet says:— , |
“For death, the mothers nourish their young ones (sikhdl), In the same way as for the ruins of honses, are dwelling-houses built.”
The J in the above lines (ss and wl pat) is the J of consequence, as in the lines of another poet:— “‘ Our wealth for those who are to inherit, we collect, And our houses for ruin to be caused by vicissitudes of fortune, we build.” Houses are not built for ruin, but their end is rnin, which is like the lines of another poet :—
“Tf death is their end, Then (surely) what the mother brings forth is for death.”
God has said, “ And Pharaoh’s people picked him up that he might be (w Ss) for them a foe anda grief.” And God has said, “ Moses said, *O oar Lord! verily, Thou hast brought to Pharaoh and his chiefs ornaments and wealth in the life of this world; O our Lord ! thaé they may err (lylasJ) from thy way! O our Lord! Confound _ their wealth and harden their hearts that they may not believe until they see grievous woe! ’”’s
(Information.) Abd-Zaid states that the young ones of a ewe or she-goat, the moment they are born, are (each one) called sakhiah, whether they are males or females; then they are called bahmah in the sing., both masc. and fem., and in the pl. baham; when they become four months old and are separated from their mothers, the young ones of a she-goat are called j/fdr, sing. jafr, and fem. jafrah; when it (. kid) grazes and becomes strong, it is called ‘urtd and ‘atid,’ pl. ‘irddn and ‘itddn. The male during all these stages is called jadi, and the female which has not become a year old is called ‘andk, pl. ‘untik; the
2 Al-Keran XXVIII—7. * Idem X—88,
Bayit aL-HAYAWiIN 39
comes a year old is called tais, and the female ‘anz. md. year it becomes a jadha‘, the male being called female jadha‘h.
18 regarding ‘Umar as having said, “ For taking the hem, count the kids and lambs (too).” Ash-Shifi‘t upon this asa proof that one ought to pay a poor- at is produced from taxable property (an-nisd),* by over the original stock, fora year represents an ® young kids and lambs are an increase in lives,—so en if they are born before the completion of the year rinkling of an eye), the poor-rate tax ought truly to ,on the completion of the year over the nisdb, even 3 have died before the completion of the year. But is conditional on the nisa@b oat of the mothers being 3), and others say that it is conditional only on some n if it be one, being alive.
thmad and Aba-Ya‘la al-Mawsilf relate out of a tradi- airah that the Prophet happened to pass by a mangy ch its people had taken out (from the rest); the Pro- aid, “ By Him in whose hand my soul is, verily, the significant in the eyes of God than this one is in the 2” Al-Bazzfr relates in his Afusnad, on the authority , that the Prophet happened to pass by a dung-place lich a kid or lamb was lying dead, when he asked, eople any need of it?” and they repliod, “O Pro- dits people any need of it, they would not have ' The Prophet thereupon said, “By God, verily, the ntemptible in the eyes of God than this kid or lamb its people. May I not find one of you destroyed by
in the Strah of Ibn-Hish4m that when the Prophet ions started on the expedition to Badr, they meta id him for the news of the people, but they did not om him. The men then said to him, “Salute the
hundred dirhams, or five camels, or twenty dio4ra, or forty all of which the poor-rate is levied. * From the date of the » poor-rate.
_— SS a Ee ee, ee ee
40 AD-panirt’s
Apostle of God;” so he asked them, “Is there an apostle of God among you?” They replied, “Yes,” and so he saluted him and said, “If you are an apostle of God, inform me as to what there is in the womb of this my she-camel.” Salamah b. Salamah b. Wakash, who was then quite a young boy, said to him, “Do not ask the Apostle of God that question, but tarn to me, I shall inform you of it; there is in her womb a young one (sakhlah) from you.” The Apostle of God thereupon said to Salamah, “ Desist, you have uttered obscene language towards the man,” and then turned away from him. Al-Hakim has related it in al-Mustadrak, out of a tradi- tion of Ibn-Luhai‘ah, on the authority of Abf’l-Aswad, who had it on the authority of ‘Urwah, with some additional words, namely, that the Apostle of God having met at ar-Rawhé’ a man out of the people of the desert, who was going in the direction of Badr, the men asked him regarding the news of the people, but they did not find any news with him. They then said to him, ‘Salute the Apostle of God;”
80 he asked them, “Is there an apostle of God among you?” and
they replied, “ Yes.” He then saluted him and said to him, “If you are an apostle of God, inform me of what there is in the womb of this my she-camel.” Salamah b. SalAmah b. Wakash, who was then quite a young boy said tohim, “Do not ask the Apostle of God, but turn to me, I shall inform you about it; you have covered her; and there is in her womb (as the result of it) a young one (sakhklah) from you.” The Apostle of God thereupon said to Salamah, “ De- sist, you have used obscene language towards the man.” The Apostle of God then turned away from him and would not speak to him at all, until they returned from the journey, and the Muslims welcomed them at ar-Rawh&’ and congratulated them, when Salamah said, “Q Apostle of God, what do they congratulate you about? By God, we saw none but barren old women like confined (tied down) sacrificial camels, and we slaughtered them!” The Apostle of God said, “‘ Kvery tribe has the faculty of intuitive perception, and the noble ones are aware of it.” Al-Hakim adds that it is an authentic tradition, but one not traced to the Companion (of the Prophet) who first related it (mursal).
Connected with the subject of the faculty of intuitive perception (al-firdsah) is what al-Hakim has related regarding Ibn-Mas‘d as having said, “The best of mankind in intuitive perception were three,
gayi aL-BaYawin 4l
1 he perceived the intrinsic state of Joseph and fonour his abiding here;”* the woman, who vsaid to her father, “Omy father, hire hina | Abt-Bakr, when he appointed ‘Umar as his adds that Ibn-Mas‘fid has brought them to- ‘h this authentic authority. -) A-kid or lamb that has heen reared on the egards its lawfulness, in the same position ag re (al-jalldlah); the eating of it is disapproved at of a thing from which one ought to keep at clean. ‘This is said to be truly so, in ash-Sharh and al-Minhdj, and ar-Roynt and the people id in the same way, whilst Ab@-Ishak al-Mar- ‘e that the disapproval of it is to bo in the light he Imfm al-Gazzall, al-Bagawi, and ar-Rafit iclined to the same opinion. Al-jalldlah is an ating ordure and unclean things, whether it be els, or cows, or goats and sheep, or domestic , or any other kind out of the edible animals. It ited under the letter o in the art. glaoll that wished to eat a domestic fowl, he used to order idone accordingly for days, after which he used [nf, al-Hakim, and al-Baihaki relate on the fh b. ‘Umar that the Prophet has prohibited aal feeding on ordure, and the drinking of its ad; al-Hakim adds that the tradition is authen- out ul-Baihakf states that it is not a strong one, shange be apparent in its flesh on account of there isno unlawfulness in it or any disapproval ing from Tatimmat at-Tatimmah, states that, eats ‘clean things, it is nota julldluh, but test does not consist in what it does mostly, F there is the slightest smell of uncleanness in even if it be very little, it is in the position of itherwise not. It is related on the authority of 1e test for prohibition is that there should ness in the whole of it, or the smell should
1, * Idem XXVIII—26.
oo ee ~
43 AD-DaMirt’s
nearly resemble the smell of uncleanness; but as to a litile smell, it is not to be taken into consideration. But the former is the true opinion, and it corresponds in that respect to any slight change towards uncleanness in water. If, however, an ordure- eating animal eats clean fodder for a long time, so that its flesh becomes good and is free from uncleanness, the condition of disap- proval is also removed from it. There is no particular period with us for feeding it on fodder, but the test is the removal of the smell by whatever means. Ar-RAfi‘t states that, according to some of the learned men, the period of feeding with fodder in the case of camels and cows is forty days, in the case of goats and sheep seven days, and in the case of domestic fowls three days. He adds, “With us that is the period mostly allowed.” If it be not fed on fodder, the prohibition for its use is not removed by (simply) washing it after slaughtering it, or by cooking or roasting it, or drying it in the air, even if that should remove the smell, and similarly according to the author of at-Tahdhib, even if the smell passes away in process of time. Some, however, say the opposite of this. In the same manner as its flesh is prohibited, so are also its milk and eggs prohibited, and riding it without a thing intervening between the rider and it is disapproved; its hide becomes clean by tanning, but the true opinion is that it is like its flesh and cannot be rendered clean by slaughtering it, according to those who hold the animal to be unclean.
Sabnfin was asked regarding a lamb suckled by a sow, and he replied that there was no harm in eating it. At-JTabart states that all the learned men are agreed in the opinion that, if a kid (al-jad/) be fed with the milk of a bitch or a sow, it is not unlawful, though there is no difference of opinion with regard to the doctrine of the milk of swine being unclean like ordure. Another authority states that the meaning of it is that the milk of the sow is not recognisable either by taste or smell in the lamb; God removes it and converts it (into another thing), in the same way as He converts nourishment, whilst God has declared as unlawfal for eating (only) the things which are in themselves unclean, and the uncleanness of which is recognis- able by the senses;—so Ab@’l-Hasan ‘Alf b. Khalaf b. Battal al- Kartubf says in Sharh al-Bukhdrt. He died in the year 449 A. H. and was one of the shaikhs (teachers) of Ab(i-‘Umar b. ‘Abd-al-Barr.
y
Bayi AL-HAYAWAN 43
1s-Sirhdn).—The wolf. Pls. sardh and sardhin. Fem. fem. pl. is of the usual form. It means the lion in the ail, Abé’l-Muthlam says as an elegy on a dead man:— ghter in valleys, the carrier of banners,
iter in assemblies, the lion (sirhdn) of youths.”
states that the w in sirhdn is an additional or servile it the word is of the measure w4s, the pl. being ‘is8’t states that the fem. is sirhdnah.
it relates regarding a pastor that he alighted in a valley ind goats, and that a wolf snatched away a sheep out thereupon rose and raising his voice exclaimed, “O » valley!” upon which he heard a voice saying, “O- him his sheep.” The wolf then brought the sheep here, went away.
1e88 or unlawfulness, properties, and the interpretation have been already given.
) “The seeking for the evening meal made him light ba-‘Ubaidah states that the origin of it is that 2 man, tin search of his evening meal, fell upon a wolf Al-Asma‘t states that a beast went forth in search neal, and a wolf having come across it, ate it. Ibn- that the origin of it is that the people used to be n called ‘Sirhan, who was a brave man; a man, how- lay, “I shall surely graze my camels in this valley, traid of Sirhan b. Huzlah,” bat SirhAn came to him, 1 took away his camels, saying :— Nasthah that the pastor of their camels on SirbAn, while he was in search of his evening meal ; esearch for an evening meal made him fall upon one like a rd, both hands and accustomed to stabbing.”
to the seeking of an object of want which leads one
s-Saratdn)—[The crab]. A certain well-known ani- called the water-scorpion. Its sobriquet is abii-bahr. : vaquatic creatures, but also lives on land; it is very
44 AD-DAMIRi’s
quick in walking and running, and bas two jaws, claws, sharp nails, and several teeth, and is hard in its back; person seeing it would think that it is an animal without a head ora tail. Its two eyes are placed on its shoulders, its mouth is in its chest, and its two jaws are split on the two sides. It has eight legs, and walks on one side. It draws in through the nostrils both water and air together. It casts off its skin six times in a year, and builds for its hole two doors, one opening into water and the other on dry land; when it casts off its skin, it closes the door which is next to the water, out of fear for itself on account of the animals of prey of the fish kind, and leaves the one which isnext to the dry land open, so that the wind may reach it, dry upthe moisture in it, and strengthen it; when it becomes strong again, it opens the door next to the water and seeks its nourishment. |
Aristotle states in an-Nu'vt that people assert that, if a dead crab be found in a hole (pit) thrown on its back in a village or any land, that place will be secure from heavenly misfortunes, and that if it be hung on a tree, it would increase the quantity of its fruit. A poet says descriptive of it :-—~
“There ia a wonder in the crab of the sea,
Visible to men, and not concealed ;
It ig esteemed to be weak in its movement,
But it ie more powerful in assaulting with its arms than its neigh-
bours;
It shows itself to one who aces it, as a whole,
But when it moves, he sees it (only) as a half.” - Jt is said that in the Chinese Sea there are crabs which, when they coe out on land, become hard like stone, and physicians make them if a collyrium, which has the effect of clearing away opacities (in the eye).
The crab does net affect to be created by means of propagatio (of the species) or production, bat it affects to be created in the shell; it comes out of it and is then born.
It is related in al-Hilyah regarding Abd’l-Khair ad-Dailamt as having said, “I was with Khair the weaver, when a woman came to him and asked him to weavea sash for her; she asked him, ‘What would be the cost of making it?’ and he replied, ‘Two dirhams.’ She said, ‘I have nothing with me this moment, but
7 HAYAT AL-HAYAWAN 45 to-morrow morning I shall bring them to you’. He then said, ‘When ‘you bring them in the morning, if yon do not see me, throw thom into the Tigris, and when I return I shall take them out of it,’ upon which she replied, ‘Willingly and with pleasure.’ The woman came the next morning, and Khair being away, she sat down for a time ex- pecting him, after which she got upand threw a rag with the two dirhams folded in it into the Tigris. A crab thereupon held up the rag and dived (with it}into the water. Then after a time Khair came ‘back, opened the door of his shop, and sat on the bank (of the river) for the purpose of performing ablution for prayer, when a crab came out of the water, hastening towards the direction of the place where he was, with the ragon its back. When it approached the shaikh, he took it, and the crab went its way. I-thereupon said to him, ‘I saw such and such a thing! and he said, ‘I wish you not to divulge this secret in my life-time.’ I consented to do so.”
. (Lawfulness or unlawfulness.) It is unlawful to eat it, on account ‘of its being considered filthy like a shell-fish, and ar-Rafil states, ‘on account of an injurious property in it. But according to one ‘statement it is lawful, which is the doctrine of the school of Malik.
;. (Properties.) The eating ofa crab is beneficial in pain of the ‘back, which is thereby strengthened (hardened). It is said in ran-Nu'tit that he who has the head of a crab hung on his person 'fs not able to sleep, if the moon is invisible or black (burnt), but if if be otherwise, he would sleep. Ifa crab be burnt and piles of Iwhatever nature are stuffed with it, it will cure them. If its leg be thong on a tree having fruit on it, its frait will fall down without i ny (obvious) reason. Its flesh is highly beneficial to persons suffering from consumption. Ifa crab be placed over wounds, it t would extract an arrow, and it is beneficial | in snake-bites and | oorpion-stings.
| (Interpretation of itin a dream.) Accrab ina dream indicates }@ man much given to plotting, on account of the large number of its : weapons, —one possessing much energy, difficult to be caught, and fdifficult to be made a friend of. He who dreams of eating a crab will obtain wealth from a distant Iand. J&mfsb (“* p=?) states ‘that the flesh of a crab in a dream indicates unlawful property.
ry
46 AD-DAMIiRi’s
wr ryeay (as-Sur‘ith).—[The weasel]. The same as tbn-‘trg. Tt is also called an-nims (the ichneumon) ;—so it is said in KifGyat al-mutahafif.
w35—! (as-Sarafdt).—A certain small insect that builds its nest in a furnace for making glass, at the time of its being excessively heated ; it lays its eggs and produces its young ones in it, and it does not build its nest, excepting in a place in which fire is con- tinually burning ;—so Ibn-Kh. says in the biography of Ya‘kdb b. S4bir al-Manjantki. This insect shares this descriptive character in common with the phoenix (as-samandal), which will be described in its proper place.
i3 po)! (as-Surfah).—The same as al-aradah (the wood-fretter). Tbn-as-Sikkit states that it is a certain creeping thing having a black head, the rest of its body being red. It builds for itself a square nest or habitation out of small fragments of twigs, which it glues together by means of its slaver in the shape of a coffin, It then enters it and dies.
5,24) 1 5,1 250, aor, dy~3 with a kasrah, U bye ee The surfah ate the leaves of the tree, the tree becoming 435 ,—0 ie”,
lt is related in a tradition that Ibn-‘Umar said to a man, “When you come to Mind and reach such and such a place, alight there under a certain tree which is there, the leaves of which never fall, upon which locusts never light, which is never attacked by the insect surfah, which is never pastured upon by pasturing camels and goats and sheep, and under which seventy prophets alighted.”
(Lawfalness or unlawfulness.) It is unlawful to eat it, because it is one of the small animals that creep on the earth (al-hasharde).
(Proverb.) ‘“ More skilled in fabricating than a surfah,” which has been already explained under the letter [.
le pad | (as-Surmdn).—A certain insect like a stone. Also, a species of hornets, yellow, black, and of mixed colours.
! HAYAT AL-HAYAWIN aT
4 joel (as-Sirwah).—The locust in its first stage, when it is a
: larva. The word is originally with a hamzah (sar’), and as-sirwah(?)* : is a dialectical variety.
2 ’ .
ele apt | (as- Strxmdh).—The locust;—so Ibn-Sidah says.
BloneJ (as-Sa‘ddnah).—A pigeon.
-~ywrtaw we 7” Y oo ee we
$4211 (as-Si'lGh)—The most malignant kind of devils called
‘al-gfldn. As-si‘ld also means the same. It may be written with | either a long or short! (at its end). Pl. as-sa‘dit. if oJ) elaheton
’ e
5 The woman became very clamorous and Joul-tongued. A poet says :—
“I have seen a wonder since yesterday, — Five old women like goblins (s-sa‘Adi)
a Eating what I make, by chewing it gently with closed mouths;
: May God not leave a tooth for them!”
;“Abd-'U mar says :—
' | “O, may God remove far from good, the children of the female . goblin ! \
- ‘Amr b, Yarbd‘—the most wicked of men (an-nat) ;
[ They are neither chaste nor prudent (akydat).”?
<
The poet has converted the c»in anends and akyés into w , which i4aa dial. variety with some of the Arabs.
Z | <Al-Jahid states that it is said that‘Amr b. Yarbu' was the \offepring of a female goblin anda man. He adds that Jurhum was Sout of the offspring of angels and women (daughters of Adam), and that whenever an angel rebelled against God in heaven, he was sent ‘down to the earth in the guise of a man, as was done in the case of ‘Hart and Marft; in this manner one of the angels had sexual -intercourse with one of the women (daughters of Adam), who then gave birth to Jurhum, on which account a poet of theirs says :— “ There is no harm, for Jurhum are your slaves ;
; People are strangers (to you), but they are your inherited slaves.”
. Al-Jahid farther states that out of this class was Bilkis, the queen of + Bheba, and likewise Dhd'l-Karnain, whose mother was a woman and
3 As-sirych ie given as a dial. var. in Lane’s Lex,
> Lal ,
43 AD-D AMinzi's
whose futher was an angel, for which reason, when ‘Umar b. a Khat(4b heard a man calling out another man, “OQ Dh@’l-Karnain, he said, “ Have you finished the names of the prophets, so that yo have now taken to the names of angels ?” The truth about it i that angels are preserved from the minor and major sins like prophet: as the Kadi ‘Iyad and others have said. As to their saying tha Jarhum was out of the offspring of angels and women, and likewis Dh’l-Karnain and Bilkts, it isa thing which is rejected (denied) whilst their adducing in evidence the story of Hart and Maérft i not worth anything, for it does not establish the argument whic they advance, nay, Ibn-‘Abb&s states that they were two men enchanters, living in Babylon. Al-Hasan states that they were tw strong sturdy men out of the unbelieving foreigners, who used t decide disputes between men and teach them the art of enchantmen or magic ; but they wore not angels, because angels do not kno magic. Ibn-‘Abb4s and al-Hasan al-Basri used to recite the wor wilt in the verse, “And what has been revealed to the tw angels at Babylon, Harfit and Marut,”? with a kasrah under the J An account of them will be given hereafter under the letter ¢S i: the art. 01.
There is a difference of opinion with regard to the pedigre (origin) and name of Dhf’l-Karnain. The author of Iléild’l-akhyd states that the proper name of Dhi’l-Karnain was Alexander, an that his father was the most learned man out of the people of th earth in the science of astrology ; nobody had observed the move ments of the stars as he. God had extended his period of life. H said one night to his wife, “ Want of sleep has very nearly killed me let me alone that I may sleep fora time, and do you watch the sk: (for me); when you see a (certain) star rising in this place,’ pointing with his hand the place of its rising, “wake me up that I may compress you, and you may conceive a son who wil live to the end of time.” Now, her sister was listening to his words The father of Alexander then slept, and the sister of his wife kept a] watching for the star ; when the star rose, she informed her husbant of the affuir, and he compressed her, with the result of her conceivin, al-Khidr, so that al-Khidr was the son of Aloxander’s (maternal
s Al-Kur’an [I—96.
Y ft. as
r o
aa a he . . .
.- HAYAT AL-HAYAWAN 49 ‘aunt; he was his waztr (too). When Alexander’s father woke up, he Haw that the star had descended into a sign of the Zodiac other than ‘he was watching; so he said to his wife, “Why did you not wake me up ?”’ She replied, “I was ashamed.” He then said to her, *‘ Do not you know that I have been watching for this star for forty years? By God, I have wasted my life without any profit; but at this moment there will rise in its steps another star, and I shall compress you then, a0 that you will conceive a son who will possess the two horns of the ‘aun.” He had not waited long when the star rose, upon which he compressed her, and she conceived Alexander, who and the son of his maternal aunt, al-Khidr, were born on the same night, Then God (bestowed on Alexander his firm possession of the earth; he conquered ‘countries, and his career was such as is known to have been.
- [tis related on the authority of Wahb b. Munabbih, who said ithat Dhd’l-Karnain was a man out of the Greeks and the son of la of their old women, who had no son beside him. His name was
‘Alexander, and he wasa pious man. When he reached the age of “puberty and maturity of judgment, God said (to him), “O Dhd’l- [arnain, I am sending you to the nations of the world, who are tdiversified and of various classes ; out of them there are two nations ‘between whom there is the length of the earth, and two nations be- “tween whom there is the breadth of the earth, and there are nations you the niiddle of the earth.” Dh0’l-Karnain thereupon said, “O my $@od, Thou hast, verily, summoned me for a great task, the magnitude -of which none but Thon can estimute; inform me therefore about ‘these nations for whom Thou hast summoned me, as to by what ‘etrength I am to overpower them, by what patience I am to -endure their troubles, in what language I am to talk to them, how ‘I am to understand their languages, with what ear I am to hear “their words, with what eye 1 am to look furtively at them, with * what argument I am to dispute with them, with what reason ‘I am to reason about them, with what heart and wisdom I am ;to manage their affair, with what justice [ am to administer Fjustice among them, with what knowledge I am to decide (disputes) s between them, with what hand [am to domineer over them, with i what foot I am to tread upon them, with what power I am to compute 2 them, with what army [ am to fight with them, and with what kind- mess I am to act towards them, whilst, O my (tod, I possess nothing &
50 , AD-paMini's
out of what I have mentioned, nothing that would stand for them, that would be strong enough against them, and that would be able to bear. the brunt of their strength. Thou art merciful and compassionate, one who “requires not of a soul save its capacity” and burdens it. not beyond its power.” God said, “I shall give you strength to| domineer, lead you, and widen your chest that it may become capa-: cious enough for everything; I shall strengthen for you your power; of understanding that you may understand everything, stretch out; for you your tongue that you may talk in every language, open your, ear that you may hear everything, and extend your sight that you! may gaze furtively at everything; I shall strengthen for you your army that nothing may overpower you, and I shall strengthen your' heart that nothing may frighten you. I shall guard for you your intellect that nothing may be concealed from you, and I shall extend. what there is before you that you may domineer over everything; I: shall strengthen your footsteps that you may demolish everything, and I shall dress you with grandeur that nothing may terrify you. I shall make submissive to you lightand darkness and appoint them among your forces, that light may guide you from before you and darkness may protect you from behind you,” which is meant by the words of God, “ And we gave him a way to everything.””* |
Ibn-Hishdm states that Dhd’l-Karnain’s proper name was ag-Sa‘b b. Dhf-Marthad al-Himyart, and that he was out of the children of Wa'il b. Himyar. Ibn-Ishak states that his name was Marzubfn b. Mardhabah ;—#0 it is mentioned in the Sirah compiled by him. It is
&, mentioned that he was the same as Alexander. Some say that he was
a man out of the children of Yin&n b. YAfith (Japhet), and that his name was Hermes (Hurmus), but others say that it was Hardis. What is, however, apparent from the science of History and accounts of military expeditions is that there were.two different persons (of that name), one of whom flourished in the time of Abraham; it was he who decided in favour of Abraham, when he went to him for justice with regard to bi’r as-sab‘ (the lion’s well) in Syria. The other one flourished near the time of Jesus. Some, however, say that he was the sameas Afridfin; he it was that killed the rebellious king who was in the time of Abraham or some time before him.
* Al-Kur’fn XVIII-83.
. ge ee ey! - ce ee. ene Ware
BAYAT AL-HAYAWAN 51
A There is a difference of opinion in regard to his being surnamed Mhd'leKarnain. Some say that he was thus named, because he mpeossed the kingdoms of Persia and Greece, and some say, because mare were on his head things resembling two horns; others say, foause he saw in a dream that he had seized the two horns of the B, the explanation of the dream being his circumventing the east Bi the west. Some, however, say that he was thus surnamed, Meause he invited his people to declare the unity (of God), upon Mich they struck him on the right side of his head; he then again Svited them to declare the unity (of God), but they struck him on De loft side of his head. Others say that he was noble in hia origin Mm both the sides, out of the people of honour, both on the side of his Bther and that of his mother. Some say, because in his time two Merations of men passed away, and yet he was alive. Some say, p use, Whenever he went to a battle, he fought with both his two finds and his two stirrups. Some say, because he entered both light | Bd darkness, and others say, because he had two beautiful forelocks, Q relock (adh-dhwdbah) being also called a karn. Ar-RA‘t says:— “J kiesed her mouth, taking hold of her forelocks (Les 5 Rr ),”
at ne 9 say that he was so called, because he was given both the open N the secret knowledge. He wasa man from Alexandria hearing : name of Iskandar (Alexander) b. Failabash (Philip) the Greek, Hd he flourished in the interval which clapsed after Jesus.
i Al-Mujihid states that there were four men out of the believers | Mi unbelievers who possessed the kingdom of the whole earth, the Mijevers being Solomon and Dht’l-Karnain and the unbelievers Bporod and Nebuchadnezzar. A fifth one, out of this nation se Muslims), will hereafter possess it, namely, al-Mahdf.
* There isa difference of opinion with regard to Dhé’l-Kar- F kin having been a prophet. Some say that he was a prophet, on Mount of the words of Giod, “We said, ‘O Dhi’l-Karnain!’ ” ? but Hers say that he was (only) a pious and just king, which is most Mobably true. Those who argue that he was a prophet say that the Bme of the angel that used to come to him with the revelation was BkyA'il, who is the angel of the Earth, and who it is that will fold
Z) Al-KurAn XVILI-85.
ae
52 AD-DAMiRI’s
up the Earth on the Day of Judgment and decrease it, the fe of all the creatures treading on the surface of as-Sdhirah;*—so Ibr Abi-Khaithamah says. As-Suhailt states that this state resemble the duty with which he was charged in respect of Dhd’l-Karnain, wh traversed the whole earth—all its eastern and western parta—in th same manner that the narrative regarding Khalid b. Sinan al-‘Abs who was a prophet in the interval that elapsed between the time c Jesus and that of Muhammad, in respect of his subduing fire,* resem bles the state of the angel who was entrusted with his charge, name ly, Malik, the keeper and guardian of Hell-fire. The subject c KhAlid and his prophetic mission will be treated of hereafter unde the letter » in the art. slain} ,
Al-Jabid states that it is asserted that sometimes sexual inte: course between men and genii and their conception (in consequenc of it) do take place, on accouut of the words of God, “And shar with them in their wealth and children.”® This is quite evident for female genii set themselves to cause men to be affected with a: ardent desire for sexual intercourse (with them), and in the sam manner male genii act towards women, and, were it not so, the male (of one kind) would have presented themselves to the males (of th other kind), and the females (of one kind) to the females (of th other kind). God has said, ““Whom no man nor jinn has deflowere before them;”* so then, if male genii were not in the habit o deflowering women, why is the word introduced into what God ha said in the above verse? It is said that ul-wdkwdk isa cross-bree between one of the plants and an animal.
As-Suhailf states that as-si‘idh is the goblin that shows herself t men in the daytime, and that al-gidl is the one that shows herself a night. Al-Kazwini states that as-si‘ldh is a species of devilish being: the reverse of al-giil. ‘Ubaid b. Ayyfb says :—
‘“‘ Were the eye of the enchantress of my eyes To see what I meet with in the shape of horrors, she would go mad I remain at night, and the devils and goblins in the desert, When the night conceals the confusednees of the darkness, utter plaintive ory.”
“A land which (God will create anew onthe day of Resurrection.”- Lane’s Lex. art. gu. * See Ibn-al-Athtr’s at-Ta’rikh al-Kamil, »# Al-Kur’s XVII-66. * Idem LV-56 and 74.
HAYAT AL-HAYAWAN 53
Al-Kazwint adds that as-si‘ldh is mostly to be found in thickets pr, woods, and that when she overpowers a man, she makes him dance moout and plays with him, in the way that a cat does with a rat. te He, further states that sometimes a wolf seizes her at night and 3 her; when she is.thus seized as a prey, she raises her voice, say- BE: “Come and reachime (for help), for a wolf is verily eating me;” pmetimes she says, ‘“ Who will save me? The person who does it “4 mill have the thousand dtnirs which are with me.” People know » to be the words of a si‘léh, and nobody delivers her from the it which then .eats her.
mT (as-Sufnwy).—Abd-Amr states that it is a swift (light) ze ostrich. It is a word rendered into one of five letters hy BS abling the third letter out of it (safannaj);—so al-Jawhar! says. (3 ‘also means a certain bird ‘that j jumps about much;—-so it is said
Q al Ubdb.
el (as-Sakb).—A young one of a she-camel or one that is just . Pls. askub, sikdd, sukiih, and sukbdn. Fem. sakhah, and the other-animal i is called miskab and miskdb.
| 5 '(Proverb.) “ Viler than the male young ones of camels among a lich camels.” Al-hald’ib is the plural of haltbah= a she-camel that a milked.
q yb (as-Sakr)? —AL -Kazwin' states that it is a certain bird of J wey of the size of the white falcon (ash-shihin); its legs are, how-
Bits : it is found largely in the country of the Turks. When it is let Eedee after birds, it soars an nbove them and flies round about them
no of them goes out of it, even if they are a thousand in number ; then remains stationary over them and keeps on alighting gradual- 7 whilst with its descent the birds (in the circle) also keep on de- Bending, until they touch the earth (dust), upon which the falconers Rise them, not one of them at all escaping.
whe
1S AD-DAMiRI’S
paki | (ae-Sakankar).—([The skink—Vol. I, p. 51.] There at two varieties of it, the Indian and the Egyptian. One variety of it | produced (born) in the Red Sea, which was the sea in whic Pharaoh was drowned near the ‘Afabat al-Hdjj. It is also produce in Abyssinia. It lives on fish in water, and on land on the sanc grouse, which it swallows like serpents. The female lays twenty egg which it buries in the sand, and that process takes the place ¢ hatching (in their case.) The female has two vulvee and the mal two penes like the lizard ad-dabb ;—so at-Tamimt says.
Aristotle states that as-sakankir i isa marine animal, and that is sometimes born in the sea, in places where thunderbolts fal A wonderful thing in connection with itis that, if it bites a ma and the man then precedes it to the water and washes it (the poisor off from him, the sakankiir dies, but if it precedes the ma to the water, the man dies. There is enmity between it and tl serpent, so that if one of them vanquishes its opponent, it kills i The difference between it and the monitor (al-wural) is in man respects, one of which is that the monitor is a lund-animal and do not betake itself to any places but deserts, whilst the skink does n betuke itself to any places but to such as are near water, or to wat itself ; another difference is that the skin of the skink is softer a more delicate than that of the monitor ; another difference is th the back of the monitor is yellow and dusty coloured, whilst th of the skink is ornamented with yellow and black colours on it:
The male of this animal is the one selected (for medicin purposes), because it is more useful in quality and quantity as regar: the aphrodisiacal property which is attributed to it, both analogical and experientially, aye, the male is almost the gnly one which supposed to have that property. Among the members of its bod the part of its back next to the tail is the one which is preferre because it is more useful (than the rest of its body). This animal about two cubits in length and about half a cubit in breadth. - It said in al-Mufraddt that at present, in our times, the skink is n known to exist in any part of Egypt but the district of al-Fayyt whence it is imported into Cairo for those who want it. It is hunt in winter, because when the cold becomes too severe for it, it com out and proceeds on land, when it is caught.
‘ oo Havit AL-HAYAWIN 55
7 (Lawfulness or unlawfulness.) It is lawful to eat it, because it i is a fish. Bnt it is possible to look upon it in the light of its being ‘unlawful, because there are two animals resembling it on land, name- by, the monitor which is unlawful and the dabb (Uromastixz) which is ‘edible but nearly unlawful. According to what has been related funder the letter !, it is unlawful, because it is produced out of the €rocodile, as has been already mentioned ; it is therefore unlawful like the original animal (which begets it).
I . (Properties.) The flesh of the Indian skink while fresh is hot rand moist of the second degree, and as to the salted and dried flesh, it is hotter but less moist, especially if a long period has passed after hanging it to dry ; on that account it is not suitable to persons hav- ing hot and dry constitutions, but is suitable to persons having old and moist constitutions. If two persons having enmity be- [tween them eat (together) of its flesh, the enmity between them i disappear, and they will become friendly (towards each other).
The (chief) property of its flesh and fat is that of exciting the sexual ‘desire, acting as an aphrodisiac, and that of being useful in diseases of ‘muscles and tendons arising from cold. If it be used alone, it is more beneficial than if mixed with any other medicine. Tho dose for drinking it is from a mithkdl to three mithkdls, according to the constitution of the person taking it, his age, the time of the year, and the country. Aristotle states that, if the flesh of the Indian skink ‘be cooked with ceruse, it swells up the flesh and fattens (the body); Its flesh relieves pain in the back and kidneys, and causes the flow of the seminal fluid to be abundant; and if the vertebra from the middle ‘of its back be tied (suspended) on the back of a man, it will excite
ie venereal desire and increase the sexual power. x
(Interpretation of it in a dream.) In a dream it indicates a learned imdm, one who can be trusted for guidance in darkness, for its skin can "be lighted, and its flesh restores strength, the heat of which it excites.
, iw -
Sue #? vod
"day tH) (as-Sulahfah al-barrtyah).—[The tortoise]. The : n. of unity of as-saldhif;—so Abt-‘Ubaidah says. Ar-Ru’fst calls feo
t In Egypt Testudo marginata.
56 AD-Danirt’s
it sulahjiyah like bulahniyah. All use a’ with it, but Ibn-‘Abdis gives it as as-sulahfd without a §. The male is called gailam. This animal lays its eggs on land; such of the eggs as slide down into the sea become converted into turtles (laja’ah), and such as remain on land become converted into tortoises (sulahfdh). Both the varieties attain a large size, reaching the size of a camel-load. When the male desires to tread (the female) and the female does not submit to it, the male brings a blade of (a certain) grass in its mouth, one of the properties of which is to render the animal bringing it acceptable; when it does that, the female submits itself to the male. Only a few men know this grass. When the female lays an egg, it devotes all its energy to it in looking after it, and continues to do so, until God produces a young one out of it, for it (the mother) cannot hatch it, so as to make it complete by means of its heat, because the under surface of the mother is hard and has no heat-giving power in it. A tortoise sometimes seizes the tail of a serpent and cuts off its head, and then chews it going upwards from the tail, whilst the serpent keeps on beating itself on the back of the tortoise and on the ground until it dies. It has a wonderful dodge in obtaining its prey, which consists in its .coming out of water, then rolling about in the dust, and going to a place in which birds have alighted for drinking water; it thus remains concealed there from the sight of the birds, owing to the dirty colour which it assumes from the mixture of water and dust ; it then seizes out of them as many as are necessary for its food and enters water (again) with them that they may die, after which it eats them. The male has two penes and the female two vulve; the male takes a long time over completing the act of treading. The tortoise is very fond of eating serpents, and when it eats them, it eats after them sa‘tar (the leaves of Zataria multiflora). The shield which is on its back is a means of protection for it. A poet says beautifully in describing it :— ‘May God oppose the animal with a speechless mouth |!
(When) its vain thought is prolonged from walking,
It turns on its back its shield,
And protrudes out of its carapace its head ;
But when out of precaution its mind is in a state of anxiety,
And out of fear ita breathing becomes difficult,
It conceals ite arma towards ita neck, And inserts its head into its carapace.”
es HAYA? AL-BAYAWIN 57
he i. (Lawfulness or unlawfulness.) Al-Bagawt gives two views in sholding it lawful ; and ar-RA&fi‘l confirms its unlawfulness, on account 20f its being considered filthy owing to its mostly cating serpents. - n-Hazm states that both the land and sea varieties are lawful, wand so are likewise their eggs, on account of the words of God, it Eat of what is in the earth, things lawful and things good,”' together pith His words, “ When He has detailed to you what is unlawful ‘for you,” * whilst God has certainly not detailed to us the unlaw- “falness of the tortoise, on which account it ia Jawful. He adds that the jerboa, the crab, the field-rats, the chameleon (2anm-hubain), ;the monitor, and all the birds are likewise lawful. He states, We have been informed regarding ‘Ata’ as having said that the eating of the tortoiso is permissible, and regarding Tbn-‘Abbis that he et prohibited the killing of the Egyptian carrion-vulture by a person rin the state of thrdm, and that he has assigned a penalty for doing it.” JAbA-Zaid al-Marwazi, one of our religious doctors, states that the “muous from the nose, saliva, semen, and other things like those are "not unlawful, as if he were satisfied that men would naturally beep away from them, and he therefore does not restrain (them) ! from them.
pt
(Proverb.) ‘“ More stupid or sluggish than a tortoise.”
(Properties.) The author of al-Faléhah wand al-Kazwint state ‘that, when the cold in any land is intense and injurious to that * place, a tortoise may be taken and turned over on its hack in it, eo: that its feet are turned (upwards) towards the sky, the ‘oold will not (then) have an injurious effect on that place. elt is beneficial in articular rheumatism (pain in the joints), if the » (patient’s) hands and feet are besmeared with its blood. Its blood is ‘beneficial in rigors and cramps, if it be continually applied ; the Feating of its flesh acta also similarly. If its blood be dried, pounded, jane applied over a lamp, whoever lights that lamp will break rwind, which is a tried and wonderful secret. Ifa member of a ‘tortoise’ s body corresponding to any member of a human body that sts affected with pain be tied on it, the pain in it will he relieved hy ithe order of God. Whoever takes the end of the tail of a male
' . 3 Al-Kur’an IT-168. * Idem VI-119.
ze
58 AD-DAMIRi’s
9 tortoise at the time of its being in heat and ties it over himself will have his sexual desire excited. If a lid or cover be made of its back, and a caldron be covered with it, (the contents of) it will not boil while it is on it.
(Interpretation of it ina dream.) A tortoise in a dream in- dicates a woman decorating herself, perfuming herself, and exposing
herself to the sight of men. Some say that it is to be interpreted in .
the sense of the kid? of kadis, because it knows what is in the sea.
Some say that a tortoise means a learned man. If one dreams that |
a tortoise is honoured in a place, the learned men will be honoured in
that place. He who dreams of eating the flesh of a tortoise will | acquire knowledge, and the Christians say that he will acquire |
wealth and knowledge.
s &e - oe ay ye) Fibs} (as-Sulahfah al-bahrtyah).—The turtle (al- |
laja’ah), which will be described hereafter under the letter J.
Al-Jawhart states that it is asserted that the daughter of a -
soldier plnced her necklace on a turtle, which then crept into the
sex, upon which she said, “O people, take the water out, take the ©
water out; there is not remaining in the sea more than handfuls (gird) of water.”
The skin of the turtle is what is called tortoise-shell, of which combs are made. Combing (hair) witha comb made of tortoise- shell ha the effect of removing nits. If tortoise-shell be burnt, and its ashea kneaded with the white of an egg, and then painted on cracks on heels and toes, it will prove beneficial. Some say that tortoise-shell is the skin of the Indian turtle.
(Information.) The Prophet possessed s comb made of tortoise- shell ( al-‘dj ), which is the same as adh-dhabl and which is 9 thing taken from the back of the turtle ; combs and bracelets are made of it. It is related in a tradition that the Prophet ordered Thawbin to pur- chase a pair of bracelets made of tortoise-shell (al-‘4j) for Fatimah. As to ivory (al-‘dj) which is a bone of the elephant, it is unolean according to ash-ShAfit, clean according to Abt-Hanifah, and according to Malik it becomes clean by polishing. It is allowable
z HAYAT AL-HAYAWAN 59 to comb hair with a comb made of al-‘dj, which is the same as tortoise- shell, and that is what an-Nawaw! mentions in Sharh al-Afuhadhdhab ‘regarding the lawfulness of combing with it, intending by al-‘dy ‘tortoise-shell and not ivory, which is tho tusk of the elephant.
| w Giles | (as-Silfan)—Y oung partridges ; n.of unity sulas like gurad, pl. sirddn. Abf-‘Amr states that the word sulafah is not heard applied to the female, but if sulafukh (fem.) be used in the same way as sulukah is asthe n. of unity of silkdn, it would be approvable.
; Glad | (as-Silk).—The he-wolf ; fem. silkuh. A clamorous and
Jong-tongued woman is sometimes called a silkah, and in that sense are tho words of God, ‘“ But when the fear has passed away they will assail you with sharp tongues.” * her voice on the occasion of a calamity.
le
As-sdlikah=a woman raising
7-2 ° flint |. (as-Suluk)—The youny one of the sand-grouse, and ‘according to some the young one of the partridge. Fem. sulakah, pil. silkdn, like surad, pl. sirdin. Some say that the n. of unity of it is silkdnah.
The Arabs use the name of Sulaik b. Sulakah proverbially in the matter of running. He was a Tamim! out of the sub-tribe of Beni- | Ba‘d. Sulakah was his mother and was of a black colour. He was ; called Sulaik al-Makanib. A poet says :—
‘lo terror, running faster than Sulaik al-Makinib.”
He was one of the black Arabs ; an account of them will be given ‘hereafter under the letter ¢ .
27s | SLI! (as-Salakat)—A certain bird; so it is given in al-Muhkam among the four lettered words beginning with U-.
t Al-Kur'an XXXII-19.
60 AD-DantiRi’s
egal! (as-Salet),—[ The quail.] Ibn-Stdah says that it is a certain white bird like as-sumdna. The n. of unity is salwdh. As-salwe (also) means honey. Khalid b. Zuhair al-Hudhali says :-—
‘“‘ He swore to her, ‘ By God, you are sweeter Thau honey (as-salwa) when it is freshly gathered.’ ” 2
Az-Za}jjaj states that Khalid has made a mistake, for as-salwa means (only) a certain bird. Some say that as-salwa means meat or flesh.
The Im&m the Hujjat-al-Islim al-Gazzali states that’ as-salwa is so called, because it comforts and renders a man content in the absence of all other condiments, and that men call it “the remover of desires (wl yeas! ab ),” .
Al-Kazwint and Ibn-al-Baithr state that it is the same as as-sumdna, but others state that it is a bird nearly resembling it. Al-Akhfash states that its n. of unity is not heard in use, but it would seem that the sing. of it is (also) salwa, in the same way as is the case with difla, being tle same both in the sing. and plural. It is a bird that lives the whole of its time in the rugged moun- tainous valleys ; and when falcons become ill from disease (pain) of the liver, they seize it and eat its liver, which cures them. It was this bird that God sent down to the Beni-Isra’il according to the well-known narration, but al-Hudhali has made a mistake about it in thinking it to be honey, for he says :—
“ Sweeter than honey when it is freshly gathered.”
It is related in the Sahih of al-Bukhari among the tradi- tions regarding the prophets, and in Muslim in the chapter on Marriage, out of a tradition of Muhammad b. Rafi‘, who said, “‘ ‘Abd-ar-Razzik has related to us, saying, ‘Ma‘mar has related to us on the authority of Hammam b. Munabbih, who said, “ This 1s what has heen related to us, by Ab@-Hurairah,” and mentioned several traditions, out of which is this :—the Apostle of God said, ‘If it were not for the Beni-Jara’il, flesh-meat would never have become putrid, and if it were not for Eve, no woman would ever
2 In Palestine and Egypt Coturniz communis (coturniz). 2 In ove of the copies this is given as 4,25 le! 3! (when itis roasted), in which case the zalwa in the lines would mean the quail, but in the other copies itis given as
HAYAT AL-HAYAWAN 61
have become faithless to her husband.” ’” The meaning of it is that fiesh-meat would never have changed or become putrid. The learned state that the meaning of it is that when God sent down to the Beni-Isra’il the manna and quails, they were prohibited to store them up, but they stored them up, upon which they became spoilt and putrid, and that has continued (to happen) ever since. [bn- Majah relates on the authority of Abit’d-Dardé’ that the Prophet suid, The prince of food for the people of this world and Paradiso is flesh-meat.” It is also related on his authority that there was no flesh-meat offered to the Prophet which he did not accept, and that there was no meat asked of him which he did not give. It is also related regarding the Prophet as having said, “ The best of meat is the meat on the back.” How beuutiful is what our shaikh, Bur- han ad-din al-Kirati, has said :—
“ When I saw that Salawwi was batiled in what ho desired of you, And the knot of my patience was undone, I came loving under your subjection, ‘That God might accomplish a thing that was as good as done.’! ”* (Lawfulness or unlawfulness.) It is lawful to eat it aceord- ‘ing to all.
(Properties.) Ibn-Zuhr states that, if its eye be hung on ‘the person of one suffering from ophthalmia, it will cure him, and that, if it be used as a collyrium, it will be beneficial in pain of the liver. If its bile be mixed with warmed saffron and painted over: alphus ( dull-white leprosy), it will stop its progress. Tf its dung ,be reduced to a fine powder and sprinkled over corroding ulcers, it ‘will prove beneficial. Tf its head be buried in a pigeon-tower or house, all the vermin will clear out of it ; and if a place be fumigated , with its head, the fret-worm will clear out of it.
({nterpretation of it in dreams.) A dream about a quail indi-
cates the removal of a difficulty, the act of being saved from an -enemy, the fulfilment of u promise, prosperity, and easy means of -sustenunce without any trouble or fatigue, for one who sees it or has $t in his possession (in a dream). It sometimes indicates forgetfulness | or unmindfulness of a lover, on account of its name ; and somctimes.
3 Al-Kur’in VITI-43 and 46.
G2 AD-Dalitri’s
it indicates ingratitude for favours, loss of a position, and straitness in the means of living, on account of the words of God, “‘ Do ye ask what is meaner instead of what is best?’ ” *
ita (as-Sumaéna).*—Az-Zubaidi states that it is thus spelt, that it is of the same measure as al-hubérd, and that it is the name of a certain bird that lies on its breast, cleaving to the ground and hardly flying unless it is made to fly. It is a certain well-known bird. One ought not to say summdnd witha shaddah. Pl. suménaydt. It is called katil ar-ra‘d, because when it hears thunder it dies. It is said that its young one, directly it comes out of thé egg, begins to fly. It may be mentioned, as a wonderfal thing in connection with it, that it remains quiet in winter, and that when spring comes, it begins to utter its cry. It feeds on bish and bishd’ (aconite) plants, both of which nre deadly poisons. It is one of the birds of passage, and it is not known as to what place it comes from, so that some people state that . it comes out of the sea, for there is a bird seen on it with one of its wings dipping into it and the other one spread out like the sail of a ship. The people of Egypt are anxious in purchasing it and bid against one another in raising its price.
(Lawfalness or unlawfulness.) It is lawful to eat it accord- ing to all.
(Properties.) Its flesh is hot and dry, and the best kind are such aa have put forth feathers after the first feathers (“4/lé/1) and are fresh. The eating of it is beneficial in articular rheumatism (pain in the joints) arising from cold, but it is injurious to .a hot liver, which injarious property may, however, be removed by means of coriander and vinegar, It produces blood of a hot kind and is suitable to persons with cold temperaments and old people. The roasting of as-sumédna is disapproved, on account of its dryness and drying property;—so Ibn-‘Abdin says. Others say that the property of its flesh is between that of the domestic fowl and that of the partridge, but more inclined to the former. It produces very yood chyme, and the eating of it dissolves stone (in the bladder) and
2 Al-Kur’an II-58. * This name is also applied in Egypt to the common quail—Coturnix communis.
HaYit AL-HAYAWIN 63
ies urine to flow (easily). If its blood be dropped into the ear, pe Allays pain in it. I£ it be eaten continually, it softens the heart, it it i is said that this property is found only in its heart.
E (Interpretation of itin a dream.) A dream about it indicates Feiits and means of sustenance in the shape of agricultural produce. a one who desires to hear its voice, it is an indication of means of enance of a doubtful nature. It sometimes indicates playing, & $ sement, and dissipating (money). A dream about it sometimes malas acrime deserving imprisonment and crucifixion.
ae)! (as-Samhaj)—A long-backed she-ass. Pl. samdhij. It | e means a long-backed mare, but it is not applied to the male.
a: . goad | (as-Sim‘)—The young one of the wolf begotten from the
yet a. It is a beast of prey and possesses the severity and strength of ie: hyena and the boldness and lightness of the wolf. It is erted that it is like the serpent, not knowing any diseases, that Brio not die a natural death, and that it is quicker in running ; an wind. Al-Jawhart states that as-sim‘ al-azall means the fralf lean in the thighs,* for every wolf is lean in the thighs, this te criptive property being inherent in it, in the same way that the Sj ena is called al-‘arjd’. A Badawi says regarding it :— rr “You see him, sharp in sight, bright and cheerful in countenance, Handsome, having long arms, and quicker of hearing than a sim‘.”
4 is said that its jump exceeds twenty or thirty cubits.
# There is related in Kitdb Khair al-bushar bi-khair al-bashar 2 * trative told by Ibn-Dafar on the authority of Rabi‘ah b. Abi- nN ’ r, who said, “‘ My maternal uncle informed me, saying, ‘ When Bod" cansed the Apostle of God to gain a victory at Hunain, we ame separated on every road, not even a solicitous relation turning Bsncther While I was on one of the roads, I saw a fox “ h an arkam which had coiled itself round it, and it was running vehemently. I threw a stone at it and did not miss Bné aim; then going to it, I found that the fox had died before my arrival, and that the arkam was cut to pieces and ina
“ 3 ‘This is the primary meaning, the secondary meaning being light or active.
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64 AD-DANiRi’s
state of convulsion. I then stood there looking at it, when an invisible speaker exclaimed to me with a voice more frightening than any I had ever heard before, “‘ May perdition and calamity seize you! You have killed a chief and done a wrong to the mighty one.” He then cried out, “O Dathir, O Dathir,” upon which a voice answered from tho other side, Here I am at thy service, here Iam!” He then said, ““Hasten, hasten to the Beni’l-Gud&far and inform them of what the infidel has done.” I thereupon said, “ I was not aware of it. but I tuke refuge with thee ; therefore protect me.” He _ replied, “ No, not at all, by the sanctity of God (29 !), I shall not protect one who has fought with the Muslims and served other than the Lord of the worlds.” I next excluimed, “I embrace al-Islam ;” upon which he replied, “ If you embrace al-Islim, the punishment in your case will be done away with, and you will succeed in being saved, but other- wise there would be nu time to escape.” I then said, “I bear testi- mony that there is no deity but God and I bear testimony that Muhammad is the Apostle of God.” He replied, “ You are now saved and rightly guided, and if it were not for that, you would have perished. Now return to the place whence you came.” I then returned retracing my steps, upon which he recited the following :— “ Ride the lean-thighed sim’,
Which will ascend the hill with you ;
There you will find Abd-‘Amir,
And he will follow up with you the defeated ones.” T then looked round and found a sim‘ of the size of a large lion; I mounted it, and it went on running until it reached a large hill, which it then climbed until it reached its top. I observed from there the cavalry of the Muslims ; then dismounting from it, I went down a | slope towards them. When I approached them, there came forth to. meet me a rider like a large double-humped camel excited by lust ; he said (to me), “Throw down your,arms, may you have no mother !” | upon which I threw down my arm@ and he asked me, “ Who are you?” TI replied, “A Muslim.” He then said, “ Salutation to you, : and the mercy and blessing of God upon you!” and I said, “ Salu- * tution to you, and the mercy and blessing of God upon you! Who. is Ab@-‘Amir ? ” upon which he replied, “I am he ; ” and then said, . “Thanks to God! No harm (will come) upon you ; those over thore |
'
70 AD-DAMIRI'B
top of the pot is then covered with a stone or a piece of iron with the view of its not escnping out of it, while it is not cooked, it does not dic, even if it be cut into a thousand pieces.
(Profitable narratives.) The Im&m Ahmad relates in az-Zuhd, on the anthority of Nawf al-Bakalt, who said, “A believer and an unbeliever (once) set out for fishing; the unbeliever used to cast his net and take the name of his deity (idol), upon which the net used to be filled with fish, whilst the believer used: to throw his net and take the name of God, but could not succeed in getting anything. They did that until sunset, when the believer caught o fish, which he took in his hand, upon which it ‘became agitated and Fell into the water, so that the believer returned without anything, whilst tho unbeliever returned with his boat full. The guardian angel of the believer thereupon became dejected and said, ‘O Lord, Thy believing servant, who neks in Thy name, has returned without anything, whilst Thy unbelieving servant has returned with his boat full? God said to the guardian angel of the believer, ‘ Come,’ and then showed him the dwelling-place of the believer in Paradise, say- ing, ‘ What has befallen this my believing servant will not harm him, when he comes to possess this.’ He then showed him the dwelling- place of the unbeliever in Hell-fire, saying, ‘ Would anything he has found in the world stand in good stead for him?’ The angel replied, ‘No, by God, O Lord!’ ”
Another of these narratives is the one that is related at the end of Safwat as-Safwah, on the authority -of Abf’l-‘Abbas b. Masrdk, who said, “I wasin al-Yaman; there I saw (once) a fisherman fishing on one of the shores of the sea, with his daughter by his side. He used to throw into the basket he had with him every fish he caught, but the girl used to return it to the water. The man then looked round, and seeing no fish, asked her, ‘O girl, what have you done with the fish ? upon which she replied, ‘OQ my father, I have heard you relate regarding the Apostle of God as having said, “A fish falls not into a net unless it forgets to remember God.”’ The man thereupon cried and threw away the fishing-hook.”
Another of these narratives is the one reluted in Aitdb ath-T'ha- wdb, on the authority of N&fit, regarding Ibn-‘Umur. N&fi‘ stated, “TIbn-‘Omar having been ill aud having had « desire for fresh fish,
td
HAYAT AL-HAYAWAN 71
| senrohed for it for him in al-Madfnah, bat could not find any; at last ‘alter guch and such a number of days, [ found one, which I purchased for a dirham and a half, and then after roasting it I took it to him on a cake of bread. Just then a beggar happened to come to the oor; so he said toaslave, ‘Noll it up with the cake of bread on ch itis and give it to him,’ but the slave said to him, ‘ May God Fen ler your state gool! You have had a desire For it since such and such a day, and we could not finJit, but now when we have found and purchased it for a dirham anda half, you order us to give it cawny to the beggar! We shall vive him (instead) its price.’ Ibn- Aimar said, ‘Roll it up and give it away to him ; but the slave asked 16 heggar, ‘ Will you take a dirham and leave this fish ? He then took a dirham and returned the fish. The slave then came back rand said, ‘I have given the beggar a dirham and taken it from him.’ era suid, ‘oll it up aud give it away to him, and do not ke anything from him, for I have heard the Apostle of God say, E Whoever has a desire fora thing and prefers to give it away (to ‘another person) to taking it for himself, has his sins pardoned for bin by God.”’”
‘Another of these narratives is related by at-Tabarant, giving ‘gathentio authorities, on the original authority of Nafit, namely, that Ibn-‘Umar having become ill and having had a desire for grapes, a banch of them was purchased for him for a dirham, but a beggar having (just then) come, he said, “Give it to him.” A man, however, ‘disobeyed his order and purchased it from the beggar for a dirham, (and then came with it to [bn-‘Umar, who did as before three times, but on the fourth occasion he ate it. Had he, however, known of this ,elroumstance, he would not have (even) tasted it.
Fy
ta, . Suraij b. Y Anus relates, “Iwent out on a Friday for the Friday congregational prayer and sw two roasted fishes, which I desired to | have from the bottom of my heart for the children, but [ did not eay ‘a word about it. When I returned, [£ had not remained long, when a man knocked at the door with a tray on his head containing the two "fishes, some sweets, vinegar, anda large quantity of fresh ripe Gates, and said to me, ‘O Abd’l-Harith, eat this with the children. ” KAbd-Allah, the son of the Im&m Ahmad b. Hanbal states, “I have
eard Suraij say, ‘I once saw the Lord of glory, and he said to me, “Q Suraij, ask for what you want.” I then suid, “OQ Lord, sar
® , i.
‘ 72 AD-DAM!IRI’S
basar (head with head):.”’” It is related in the History of Ibn-Kh. | that this Suraij was the grandfather of Abf’l-‘Abbis, the leader of the jurisconsults of the Shafi‘t school.
(Lawfulness or anlawfulness.) All the species of fish are lawful without slaughtering (in the legal way), being equally so, whether they havedie.] from an apparent cause such as force, or collision with a rock, or from exhaustion of water, or from a fisherman striking them, or died a natural death, on account of all that has been related regard- | ing the saying of the Prophet, “ Lawful for us are the two dead things — and the two hloods—fish and locusts, and the liver and the spleen.” All the Muslims are agreed on the cleanness of these two things (fish and locusts) as dead animals. Under the letter » will be given the tradition regarding the whale (ul-‘anbar) which Abf-‘Ubaidah and his companions found and of which the Prophot partook some.
(Side-information.) If a fire-worshipper (Majdst) catches fish, it is clean, on account of the statement of al-Hasan, “I have seen | seventy of the Companions of the Prophot eat fish caught by fire- worshippers, and they had not the slightest compunction about it in- their minds.” All are agreed with regard to this thing about fish, bet Malik differs with regard to locusts.
(Side-information.) It is not lawful to cut a live fish, on account of inflicting pain by doing so, justin the same way as frying it be- foro its death in boiling oil ;—~so AbQ-Hamid says. An-Nawawi states that this derived doctrine is on account of his electing the doctrine of the unlawfulness of swallowing it alive, which is permis- sible. I (the author) say that this is doubtful, for, because it is permis- siblo to swallow it (ulive), it is not necessarily permissible to fry it (alive), on account of inflicting pain (on it) with fire.
(Side-information.) Slaughtering fish (in the throat) is dis- approved, unless it is a very big one, so that there is fear of its remain- ing alive for a long time, in which caso it is traly desirable to, cut its throat as » means of (bringing) relief to it. Ar-Rafi't states that there are two views regarding eating a small roasted fish, without slitting open its interior and extracting what ia contained in it, and that the first Isl&mic doctors pardoned it. Ar-Rayant states, “I
2 Without any pre-eminence over others. For an explanation of the : phrase, sce De Slane’s ‘I’. of Ibn-Kh.’s B. D. Vol. I, p. 48.
* s ._*¥ 7
: . 7B +
BAYAT AL-HAYAWAN 73
ra oe, ep we "pee gee ae ts
decide it in this way, and hold its excrement to be clean,” which is ‘the doctrine elected by al-Kuaffal.
(Side-information.) Tho learned differ with regard to the ani- inls which are in tho sea beside fish. Some of thom say that all the E nimals which are in the sea may be eaten, excepting the frog, even — tho animal may have the appearance of a man. Abt-‘Alt at- pTayyibt o out of our religious doctors acted according to this doctrine ; zit is said in Sharh al-Kinyah that he was asked, ‘Would it be go, if it
aly PUT IT.
es ad
Phas the appearance of a man ?” and he replied, “ Even if it speaks Fhe Arabie language, and says, ‘I am such a one the son of such a "one, for it would not be believed.” This is on weak uwuthority and *gtrange. The modern religious doctors state that all the animals may She eaten, excepting such as have the appearance of the dog, the pig, gor the frog. Somo stute that, traly speaking, the animals in the sea eorresponding to such land-animals as are eaten slaughtered in the Ytgwful manner, may be eaten either slaughtered or not, bat others ‘State that it is necossary to slaughter thom, which doctrine has been “elected by as-Saidalant. According to this, the water-dog (beaver or otter) would not be lawful, nor the water-piy (dolphin), nor the sea-ass (?), oven though there is an animal resembling it (the last one) on land ‘which is lawful, namely, the wild ass, because there is another animal ,0n land resembling it which is unlawful, namely, the domestic ass, which influences the sea-ass so as to render if unlawful s—so it is said in ar-Reucdah and Shark al-Muhadhdhab. 1 (the author) say that ‘the doctrine to guide in deciding (this point) is that all) the animals Fare lawlul, excepting the crab, the frog, and the crocodile, whether ‘or not thoy are of the appearance of a dog, or a pig, or a man.
(Side-information.) Ifa man takes an oath that he would not ‘eat flesh (Jakm), he does not violate the oath by eating fish, because Lit is not understood by general usage to bear the senso of the word flosh (luhm), evon though God has called it “ Eresh flesh (G, bax! )," ‘tn the same way as he does not violate his oxth by siting in the san, it he were to take an oath that he would not sit in the light of a lamp, even though God has called the sun a “lamp (lat ys),* and in the ‘samo way as he does not violate his oath by sitting on the ground,
. a Al-Kur'’an XVI-14 and XXXV-13. 2 Idem XXV-62, LXXI-15, and LXXVIIT- 13.
ad uy Ogu. tT ee eee _ *
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74 AD-DAMIiRi’s
if he were to take an oath that he would not sit on a carpet (bisdt), even though God has called the earth a “ carpet (tou, 2
(Sido information.) There is a difference of opinion with re- gard to the application of the term samak to other animals of this class beside fish. Ash-Sb&fi‘t has declared in al-Umm that, in short, it is applicable to all the animals (living in the sea), which is true as given in ar-Rauwdah. Ash-Shifit states with reference to the «iffer- ence vf opinion of the people of al-Irik in regard to’ the words of God, “ Lawful for you is the gamo of the sea, und to eat thereof; a provision for you and for travellers ; but forbi lden you is the g:me of the land while ye are on pilgrimage ; so fear God to whom ye shall be pathered,”* that the commentators say that by “eating thereof” is meant the eating of all the animals that are in the sea. It certainly seems to be as ash-Shafit says, but God only knows the meaning of this expression of His, whilst it seems plainly to declare the lawfulness of all the animals. It is mentioned in al-Afinhdj that the word samak is not applied to any animals but fish.
(Side-information.) It is allowable to maken payment in fish and in locusts, whether they be living or dead, when they are to be had in large quantities, but each class has to be described (hefore- ban‘) for what it is worth. Itis not allowable to sell fish while it is in water, on account of what the Imém Ahmad has related on the au- thority of Muhammad b. as-Sammak, who had it on the authority of Yazid b. Abi- Ziyad, who had it on the authority of al-Musayyab b. Rafi‘, who had it on the authority of ‘Abd-Allah b, Mas‘ftid, who said that the Apostle of God said, “‘ Do not purchase fish in the water, be- cause it is a sale of hazard or risk ()44).” Al-Baihakt states that the tradition is thus related ina discontinued manner, without its being traced to the Companion who originally related it, and that there is a looseness in it between al-Musayyab and Ibn-Mas‘ad, whilst the true version is the one related by Hushaim on the authority of Yaztd, the authorities being then discontinued, on the authority of ‘Abd-Al- lah, namely, that he (the Prophet) disapproved the sale of fish in water.
(Side-information. ) Tho amphibious animals are the frog, the crocodile, tho serpent, the turtle, the crab, the tortoise, the snuil, the
1 Al-Kuran LXXI-18. * Idem V-97.
HAYAT AL-HAYAWAN 15
larveo of mosqnitoos (ad-da‘dmts), the shells, and an-nasnds. As to ithe first six, they are unlawful ; as to the snail, its lawfulness or un- Plawfulness has been already given under the letter » (a!-haluzin); us ‘to the lurvee of mosquitoes, they are, according to the Kadi, oryaniz- ‘ed i in water and do not live in anything but water; they are therefore lawful to ent; but according to al-Jahid, they are unlawful, because f mosquitoes are unlawful; their lawfulness or unlawfalness has been Falready y viven unler the letter o. As to sholl-fish it is unlawful, as hh is been alrandy mentioned in the art. wlbyeJ!, and as to an- pwiands, there is a difference of opinion about it, which will be given ander the letter w.
i (Properties.) The flesh of fish is cold and moist, the best kind being that of marine fish, having variegated colours on the back, small, tand scaly (on the body). It possesses the useful property of fattening
Jean bodies, but it produces thirst and a phlegmatic humour. It atts persons with hot temperaments and young people. The best kinds of fish are those that are eaten in summer and in hot countries There are several species of fish, and out of them the black, the yellow, the : green, an | such as feed on black mud are disapproved (for eating). * Al-abrdmts and al-bért’ are disapproved, on account of their injurious effect on the stomach, their property of giving riso to looseness of Yithe bowels, their causing pains and aches, their giving rise to anger zafer eating them, and their cnusing diseases of a bad type. The river- ‘fish aro very bony and delicate, and possess much moisture, whilst the #marine fish are just the opposite of that. The eel séllér, which is c the same as al-jirrt, is very nourishing, has a cathartic action ton the bowels, cleans the lungs, and clears tho voice; and the eel gmdrmdhi increases the seminal fluid and the fat of the kid- neys. The larger-sized fish are very nourishing and give rise to flabbiness. Avicenna states that the flesh of fish benefiis the lustre (water) of the eye, and ifenten with honey sharpens the sight. ‘Another authority states that it increases the sexual power. al- Mazwini states that the eating of fresh fish with green oniuns exciles ‘the venereal desire and increases the sexual power, if it be eaten hot. TE aw drunken person smells fish, he will return to his senses, : ‘and the intoxication will pass away. IE the bile of a fish ; 1 A species of mullet, Afugil cephalus.
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76 AD-DAMtRI’s | and that of a turtle are mixed, and then used with an iron pen for writing on paper, the writing will be seen at night, as if it were gold. The bilo of fish, that of the crane, and that of the partridge, if used asa collyrium, prevent the formation of cataract in the eye. If the bile of fish be drunk, it will prove beneficial in palpitation {of the heart), and go also, if it be blown into the throat with soine sugar.
(Interpretation of it in dreams.) Fish in dreams, if their num. ber be known to be up to four, indicate women, but if they are more than four, they indicate wealth and booty, on account of the words of God, “He it is who has subjected the sea, that ye may eat fresh flesh therefrom,”' which is fish. A great fish (al-hit) is interpreted to mean the wazfr of the king and small fish (as-samak) his troops. He who takes fish (in a dream) will obtain wealth from the troops of the king; and he who dreams of catching fish in a well is a sodomite, or will soll his slave toa man. The Christians state that the catching of fish in turbid water (in a dream) has no good in it, but he who dreams of fishing in clear water will hear words which will please him. Fish, for one who is ill and bedridden, is a bad indication, on account of the moisture (in it). Ifa traveller dreams of its being in hia bed, it is indicative of trouble (difficulty), and some: times fear is to be entertained of the dreamer’s drowning, on account of the fish lying by his side. He who dreams of fishing in clear water will be blest with an auspicious son. Salt fish means anxiety on account of the sultan, because salt fish are laid one over another, Some say that salt fish indicates prosperity and lasting wealth, becayse the salt (init) preserves the fish from becoming spoilt; but others say that it indicates anxiety on account of slaves. toasted fish indicates travelling in pursuit of knowledge. He who dreams that a fish has come forth out of his pudondam, if he has a pregnant wifo, will have the glad tidings of having a girl (born to him). If one sces many fishes, among which there isa large ono, which he then sees roasted, the unjast and tyrannical one will perish. Fried fish indicates the answer- ing of the prayer of the person dreaming of it, because Jesus prayed to God, and his prayer was answered with the gift of fried fish on the table. Dreams regarding the larger kinds of fish indicate booties and
1 Al-Kurfn XVI-11.
. 9;
HAYAT AL-HAYAWAN 17
hilst dreams about the smaller kinds of fish indicate ansieties |, because the bones in the smaller fish are more than the it is difficult for an eater to eat them.
ther section.) A dream regarding a grout fish (al-hdé) iu- -oath, because God took an oath in its name, saying, “N. in.?* It sometimes indicates a place of worship of pious a mosque of the devout ones, because (the prophet) Jonah waiso the glory of God in its belly. A dream about it 3 indicates grief, straitness, loss of position, and tho bofalling nce, because God had declared for the Jews their fish to be on Saturdays, but they disobeyed His order and became f being cursed on that account. A drenm about the fish of 44 Ydinus) indicates security for one who is afraid, riches for in, and relief for one who is in straits, and in like manner 1 of Joseph, the Cave, the Rakim, and the oven of Nozh.
snther section.) As to the interpretation of such fish as are I such as are sweet, and such as are salted, and such us have nd such as have spines (weapons), and such as are cut into »s, and such as live in fresh water, and such as live in galt d such as have an audible voice, and such as float on the of water, out of the small ones and big ones, and such as r likes on land, and such out of them as can be tamed in nd such out of them as can bo beld in the hand withuut ihe instrument, they are to be intorpreted, and a due explanation iven, as follows:—If one dreams that he has caught out of the and sweet fish by tho aid of a fishing inslrament, it indicates irnings, exertions on that account, and the acquirement of enns of sustenance. Fishing in the case of a man indicates sing of his opinion and utmost exertion; if the dreamer be d, he will marry, and if he be already married, ho will with children corresponding to the number of the fish ho thisdream. Fishing in the case of a woman indicates wealth o will collect from her husband or her father. Vishing in the slave is indicative of what he will acquire out of his master’s
Tishing in the case of a child is indicative of what it will rout of knowledge or a craft, or of property which i: will
furan LXVIII-1. N. here stands for nin (fish).
78 AD-DAMiRi’s
acquire from its parents, IE the’ instraments need in fishing are net: or hooks or such as go deep down into the sea, they are indientive of difficulty which the dreamer will encounter and a danger which he will meet with. IE his instrament of fishing bea light one, and fish thai is caught with the heavier kinds of gear be caught with it, it indicates an extension of means of sustenance, and that his affairs will become easy. JE fish that is generally caught in the lighter kinds of gear be eaught with the heavier kinds of gear, it indicates trouble, fatigue, and scanty means of sustenance. If much fish be caught, it indicates means of sustenance out of what the sea indicates. As to what the gen indicates, it will be given hereafter under the letter Jin the art. yev! Cyd. If the water (in which the dreamer fishes) be salt, he will acquire a gain or knowledge from a foreigner or a heretic. If what he fishes has (many small) bones in it and skin, it indicates pure silver, or gold; if it has no (scaly) skin, it indicates vain (profitless) actions which will not be completed, on acconnt of its slipping away quickly out of the hand and its sleekness. If the fish has spines, like ash-shal' and ash-shilbd,* it indicates his vanquishing his enemies, and sometimes his becoming a friend of bad men. IE it be a fish that can be cut into long slips, it indicates merchan lise for merchants. IE he dreams that fish out of fresh water has gone to salt water, or fish out of salt water has gone to fresh water, itindicates hypocrisy in the army anda change on the part of the people generally in what has been customary, by way of wrong-doing and exhibition of heresy. If he dreams of fish floating on the surface of water, it indicates affairs becoming easy, the nearness of what is distant, the publication of secrets, the exposition of concealed things, or property which is originally oat of an inheritance. If one sees in a dream that he has with him small and large fish, it indicates his being concerned with joys and -griefs, or what would’ necessitate the collecting to- gether of good and bad (men). If he dreams that he has with hima fish of the appearance of a man or a bird, it indicates making acqunin- tance of merchants travelling about much on land and sea, or that of interpreters possessing a knowledge of languages, or that of persons having pleasing qualities, the interpretation being according to the animal the fish resembles. If he sees with him any fish which is
1 Several fishes of the Fam. Silusids; one of the species shi abd-riyal ig Chrysichthys auratus, aud another is Syaodsaulis schal. ® (ien, Schilbe.
navit AL-HAYAWAN 79
the company of man and which can be reared in houses turtle, al-karmif,? and others like them, itis indicative ess to orphans and strangers. If he dreams that he has taken 1 the bottom of the sea, it indicates that he has an extensive ye of his craft and extensive means of sustenance, or that stabout getting the property of sal{&ns, or that he has be- thief or a spy. Ifthe sea becomes exhausted (of water) and 1s (much) fish or geins, he will become acquainted with the 1owledge of God by God imparting it to him, religion will plain to him, he will be guided to the right course, and the is case with regard to it will become a good one; if the fish y from him and returns to the sea, he will become a follower and acquire from them knowledge which nobody can have e of, and if he intents proceeding on a journey, he will find ons who will suit him and from whom he will derive a ind will then return to his place laden with spoils.
maT (as-Samandal).—[The phenix]. Al-Jawharf calls it as- rithout the ¢, and [bn-Kh, calls it as-samand without the J. | srtuin bird that eats al-l¢sh (uconite), which is a plant found nd of China where it ia edible; it is green in that country, and is dry it becomes a kind of food for the people of it without trious effect on them, but if it be taken away from China, the distance of a hundred cubils and is then caten, the eater 3 instantaneously. A wonderful thing in connection with ix is that it takes a pleasure in fire and in remaining in it. 3 skin becomes dirty, it cannot be washed but by means of 3 found largely in India, 1t is an animal smaller in size than piebald in colour, with red eyes anda long tail; sashes en of its soft hair, and when they become dirty, they are ito fire, upon which they become clean without being burnt.
x authorities assert that the phenix is a bird found in ial Jays its eggs and produces its young ones in fire; it the property of being unnffected by fire. Sashes are made thers and taken to Syria; if any of them becomes dirty, it is ito fire, which consumes the dirt over it, but the sush itself
ius anguillaris.
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80 AD-DAMIRi’s
is not burnt. L[bn-Kb. states, “1 have seen a thick piece of it wove in the shape of a belt fora riding beast throughout its length anc breadth; it was put into fire, but tho fire had no effect on it what ever; one end of it was then dipped in oil and left over the (burning wick of » lamp, upon which it lighted up and remained so for a lon; time, after which the flame was extinguished, and it was found to bi in the same condition as before, unaltered in any way.” Ho furthe: states, “I have seen in the writing of our shaikh, the very learnec ‘Abd-al-Lati€é b. Yftsuf al-Bagdadi, who states that a piece o sumandal a cubit in breadth and two cubits in length was presentec to al-Malik ad-Gahir b. al-Malik an-N&sir Salb ud-din, tho sover eign of Aleppo; they kept on dipping it in oil and lighting it up until the oil was finished, but yet it remained as white as it was.’ Ibn-Kh. has mentioned this in the biography of Ya‘kOb b Sébir al Manjanikt with other additional things; the verses will be giver hereafter under the letter » in the art, © pial} 2
Al-Kazwini states that as-samandal is a species of rat that enter: fire, and mentions what has been related above. But the well-know thing is that it is acertain bird, as has been stated by al-Bakrt i Kitth al-Masdlik wa'l-Mamdlik, und others also.
( Properties.) Ifa ddnak weight of its bilc be given to drink mixed with tho boiled water of chick-peas and strained with fres] milk sevoral times, to onc who has deadly poisons in him, it will cur hin of that. Ifa person having a cataract in his eye uses its brai: mised with antimony as a collyrium, it will care him and_ preven the pupil of his vye from being affected by any other diseases. |] its blood be painted on patches of white leprosy, it will chungo thei colour. He who swallows a part of its heart will not hear anythin; without remembering it. Its bilo will cuuse ir to grow, even if it i
- applied over the palm of the hand.
yee! (as-Sammiar).—[Tho sable].* It is a word of the sam mensure as as-safféd and al-kallib. A certain land-animal resem bling the cat. Some people assert that it is the same as the ichneu mon, and that the placo in which it is found has exerted its influenc
» Do Slane’s 'T. of ibn-Kh.’s. B. D. Vol. IV, p. 876. © Mustela zibellin In Palestine the name cammiir is applied to Mustela boccamela.
HAYAT AL-HAYAWAN 81
Mobanging its colour. ‘Abd-nl-Lattf al-Bagdadi states that it is sold animal, and that among animals there is none bolder than it Swards man. It cannot be seized but by a dodge, which consists in frying for it a carcase, by which means it is deceived. Its flesh is , rt, and the Turks eat it; its skin cannot be tanned like other skins.
“It may be here stated as a strange thing mentioned by an- Raw in Tahdhtb al-asmi@’ wa’l-lugdt, that as-sammnir is a cer tain rd, but perhaps it is only a slip of the pen. But a still stranger Hing thun that is what Ibn-HishAm al-Busti has stated in Sharh ‘ae a pth that it isa kind of jinn.
4 This species of animal is specially selected in making furred arments out of its skin, on account of its softness, lightness, warmth, aye beauty; kings and grandees wear them. Mujahid says, “I saw i ash-Sha‘bi’s person a garment of summiir (the skin of the sable). ;..(Lawfulness or unlawfulness.) It is lawful to eat it, which Séctrine in its case is derived from the fox, because it does not eat sy of the filthy things.
e (Interpretation of it in a dream.) In a dream it indicates a A ant—a thief, one who does not mix with anybody.
ah
—
pbiew! | (as-Samaitar).— Like al-‘amaithal. A certain bird having C yery long neck, that is always seen in shallow water. It bears the Doriquet of abil-‘aizdr;—so ul-Jawhart says. It is also called shabaitar, and evidently it is mcélik al-hazin, which is the same as Ebalushin (the heron), as has been already mentioned, and which r I be described hereafter under the letter ¢.
Br stu ! (as-Samandar) and Odea (as-Samaidar).—[ The sala- ader}. A certain animal well-known to the people of India and ee iin s——s0 Ibn-Stdah says.
—
BG (Sindd).—[The rhinoceros], Al-Kazwint states that it is
Pranimal of the same description as the elephant, but it is smaller Ban it in body and larger than the ox. Some say that its young puts its head out of the vulva of the dam (before it is completely rn) and grazes until it becomes strong; when it becomes strong, it mes forth and flees away from the dam, out of fear of the latter
a
Ee Few
82 AD-DAniat’s
licking it with its tongue, for its tongue is like a thorn; if, however, the dam succeeds in finding it, it licks it until its flesh separates from:
its bones, It is very common in India.
( Lawfulness or unlawfulness.) It is unlawful to eat it like the elephant,
? Vea
ap lags | (as-Sinjdb).—[The squirrel]. A certain animal about the size of the jerboa, but larger than the rat; its fur is excessively soft, and furred garments are made of ite skin, which persons in affluent circumstances wear. It is a highly dodgy animal, for when it sees a man, it climbs up a high tree, in which it takes shelter, and. then eats its fruit. It is common in the countries of the Sclavs and the Turks. It is of a hot and moist temperament, on account of the quickness of its movements when compared with those of a man, The best kinds of skins of it are the gray and smooth ones, The author of the following lines has expressed beautifully :—
« The more my skin becomes gray from cold, The more I fancy that it is the skin of a squirrel.”
( Lawfulness or unlawfulness. ) It is lawful to eat it, because it is one of the good things. But al-Kadt out of the Hanbalf sect declares it to be unlawful, the reason for which is that it bites serpents with its fore-teeth and therefore resembles the field-rat. The general body of authorities, however, hold it as resembling the jerboa, and when opinion vacillates between its permissibleness and unlaw- fulness, the former overpowers the latter, because it is the original opinion. Ifa squirrel be slaughtered in the lawful manner, itis lawful to wear a furred garment made of it, but if it be strangled and then its skin tanned, its hair, truly speaking, is not clean, being like the skins of all dead animals, because the hair is not affected by tanning. Some, however, say tk pt the hair becomes clean ¥ consequence of the skin becoming so, but it is a version given by ar-Rabt‘ al-Jizi on the authority of ash-Shafi‘l, whilst there is no opinion copied in al- Muhadhdhab on his authority excepting on this point. This opinion is, however, confirmed by the Ustadh Abd-Ishék al-Isfarfyini, ar- Rayan, and Ibn-‘Usrdn, and has been elected by as-Subki and others, because the Companions (of the Prophet) divided (among themselves),
21 In W. Palestine Sciurus syriacus, and in Egypt Xerwe (S.) rutitus.
‘
BAyit AL-HAvYAWiN 83.
Umar, the furred garments plundered from the Per- 2 made from the animals slaughtered by the fire-wor- ‘elated in the Sahih of Muslim, out of a tradition of rthad b, ‘Abd-Allah al-Barani, who said, “ Having on of Ibn-Wa‘ilah as-Saba’i a furred garment, I felt, ie, ‘Why do you feel it? I asked Ibn-‘Abbas (about Ve live in Morocco, and we have the Barbars and with us; a sheep that has been slaughtered by them wronght to us, but we do not eat animals slaughtered hey (sometimes) bring skin-bottles in which they neat,” upon which Ibn-‘Abbis replied, “We asked tod regarding it, and he replied, ‘ The act of tanning rendering it clean.’”’”
.) If its flesh be given to eat toa madman, it will adnoas, If its flesh be eaten by a person suffering as diseases, it will benefit him. Itissaid in al-A/uyradde ty of imparting warmth in the skin of the squirrel is tat property mostly follows the temperament of the in the case of the squirrel) is that of excessive mois- eat, on account of its living on fruits, The wearing hot and young persons, because it imparts only a it of warmth. .
#-Sinddrwah).—A she-wolf,
mnah).—Also a she-wolf.
Sandal).—[The phenix]. The same as as-samandal, already described a little before this. As-Sandal
eof ‘Amr b. Kais al-Makk!, who is rejected as an
ditions. There are two wenk traditions given on his Sunan of Ibn-Majah.
‘Sinnawr).—[The cat]. The n. of unity of. as
n submissive and socinble animal. God has created ay the rat. Ita sobriquets are alii-khiddsh, abt~ -haitham, and abi-shammdkh, and the sobriquet of -
St AD-DAMIRi’s
the female is wnm-shammdkh. It has several names. It is related that 2 Badawi (once) hunted a cat, but did not know what it was ; 2 man then met him and asked him, “ What kind of «s-sinnawr is
_ this?’ He then met another man who asked him, “ What kind of
al-hirr is this ?” He then met another man who asked him, ‘“ What kind of al-kr#t is this?”? He then met another man who asked him, “ What kind of ad-daitcan is this?’ He then met another man who asked him, * What kind of al-khaid* is this?” He then met another man who asked him, “ What kind of al-khaifal is this ?” He then met another man who asked him, “ What kind of ad-dam is this ?” The Badawi thereupon said (to himself), “I shall carry it and sell it; perchance God may give me much money for it.” When he came with it to the market, he was asked, “ For how much is this?” and he replied, ‘ For a hundred.” He was then told that it was worth only half a dirham, upon which he threw it away and said, “ May God curse it ! How many are its names and how little is its price!’ All these names are applied to the male;—-so it is-said in al-Kifdyah. Tbn- Kutaibah states that the female is called sinnatorah, in the same way as the female of frogs is called difdi‘ah. I (the author) say that analogy does not prohibit the forms khaifaluh, duinwanah, kittah, kheid'ah, and hirrah.
Al-Hakim relates on the authority of Abd-Hurairah, who said, “The Prophet used to visit the house of some people out of the Helpers, and there were near their house other houses, which he did not visit. This troubled their minds, so they spoke to him (about it), and he replied, ‘There is a dog in your house,’ but they said, ‘Surely in their house there is a cat;’ upon which ha replied, ‘ Tho cat isa lion.’” Al-Hiikim adds that it is an authentic tradition.
Nu‘aim b, Hammad relates in Kitdd al-Fitan, on the authority of Abd-Shuraibah al-Gifari, a Companion of the Apostle of God, that he (the Prophet) said, “Two men out of the tribe of Muzainah, who will be the last of men to be collected for judgment, will be brought to Judgment. They will come from a mountain which will be quite hidden and in a retired place, and wi proceed, until they come te truces of (habitations of) men, but they will find the earth deserted until they come to al-Madinah. When they will arrive near al
HAYAT AL-HAYAWAN 85
7 fnah, they will say, ‘ Where are the men?’ but they will not <ee @nybody. One of them will say to his companion, ‘The people are ia their houses,’ upon which they will enter the houses, where they find nobody, but will find the beds occupied by foxes and cats. # One of them will then say to his companion, ‘ Where are the men ?” ie md the other one will reply, ‘I think they are in the markets, engaged in buying and selling.’ They will next go out, until they F como to the markets, but will not find anybody in them. They will phe a go uway, until they come to the gate of al-Madinah, where there will be two angels, who will seize them by their legs and drag them Eto the place of Judgment. Those two will he the last of men to he pelleted for Judgment.”
: (A strange thing.) It is said that Rukn-ad-dawlah had a cat Cehich was in the habit of being present in his assembly. When any . his companions dosired to have an interview with him, but. found rit difficult, ho used to write his want on a slip of paper and to hang . “79 to the neck of the cat. Rukn-ad-dawlah used then to sce it, take zit and after reading it to write an answer on it; he then tied it to Bethe neck of the cat, which used to return with it to the writer of it.
= It is said that the people of Noah’s ark having suffered annoy- PA ance from the rat, Noah rubbed the forehead of the lion, upon which Fy it ancezed and threw out a cat; on that account it resembles some-
tthe lion, for it is not possible to draw a picture of a cut
8 ss It is graceful and elegant, and cleans its face with its saliva ;
“when any part of its body is dirty, it cleans it. It is in lust about
FE ili end of winter, when it is in great pain owing to the burning
: oe asation of the spermatic matter, and keeps continually screaming,
a -ontil it throws out that matter. When the female is hungry, it eats
-9 m- {te young ones ; but some say that it dues that out of excessive love
3 S for them. Al-Jahid says :-—
as, si ‘She came with the two whose lips did not close together, in a litter, Driving (55) to victory? her forces,
As though in her action she were a cat,
Desiring to eat her young ones.”
“sy Iu one of the copies instead of “to an-nasrah,” “to al-Basrah,” is given,
86 AD-DAMiIRI’S
The meaning of .,953 is she drives: God has said, “ Hast thou -
not seen that God drives (sy) ) the clouds ?””?
When a cat urinates, it conceals its urine, so that rats may not
perceive its smell and run away ; it smells it itselé at first, and if it finds the smell of it strong, it covers it with what would conceal the sinell and colour (of it), otherwise it is satisfied with covering it in the easiest way possible. It is said that rats know the excrement of
cats. Az-Zamakhshari states that God has planted that as an instinct —
in the cat, so that an answerer of the call of nature out of men may take a lesson from it and cover up what comes out of him. When a cat becomes accustomed to a house, it prevents any other cat from entering that house, though it may be of the same kind, knowing that the people of the house may perchance like the other one better and profer it to itself, or may perhaps divide the food between tho two. If it takes anything, which would grieve the people of the house, it runs away, knowing what it will get in the way of beating, and if they drive it away, it comes flatteringly near them and rubs itself aguinst them, knowing that flattering would save it (from punishment) and ensure for it pardon and good treatment. God has implanted fear of it in the heart of the elephant, for when it sees acat it runs away. It is related that a party of Indians (once) routed ,their enemy) in this way.
Cats are of three kinds,—the domestic’, the wild *, and = the civet-cat.* Both the wild and the domestic cats have an austere nuture ; they seize a prey and eat the living flesh ; they resemble man in some of the natural characters, namely, that they sneeze, yawn, extend themselves, and take things with their hands. The female concelyes twice a year, and the period of its gestation is fifty days. The size of the wild cat is bigger than that of the domestic one. Al-Jahig states that it is a desirable thing to adopt and rear a cat. Al-Kazwini states in al-Ashkdl on the authority of Thn-al-Fakth that seme cats have wings like those oftats extending from the root of the ear to the tail; if it be true, it is evident that they must be like the wild cat in resemblance.
1 Al-Kur’fin XXIV-43, * Felis domestica. ® Kelis maniculata and F. ehaus. * Viverra genetta.
BAYAT AL-HAYAWAN 87
MujAhid states that a man went to Shuraih, the kad!, with a complaint against another man regarding a cat, upon which the kadt said, “ Produce your evidence,” but the man replied, “I do not find any evidence about a cat which its dam gave birth to with us.” 'Bhuraih thereupon said, “Go with it, both of you, to its dam ; if it ‘remains there and continues there, leave it, for it is your cat, but if vit trembles and its hair stands on its end, and it then runs away, ‘it is not yours.”
(Lawfulness or unlawfulness.) Truly speaking, it is unlawful to
eat both, the domestic cat and the wild cat, on account of what is relat- ed i in the tradition already mentioned, namely, that it isa lion (a beast of prey). Al-Baihaki relates on the authority of Abd’z-Zubair, who had it on the authority of Jabir, who said that the Apostle of
| ‘God has prohibited the eating of cats and the taking (eating) "of their price. It is said in the Sahth of Muslim, the Afusnad of the ‘Imam Ahmad, and the Sunan of Aba-Dawud that the Prophet has - prohibited the selling of cats. Some say that this applies to the : wild cat, from which there is no benefit to be derived. Some say that he has prohibited it asa thing to keep oneself at a distance from, so that men may become accustomed to making a present of it and ‘to lending it, as is mostly done. If, however, it is a cat from which a benefit is to be derived, and as such it is sold, the sale is valid and
. its price lawful. This is the doctrine we follow, and it is the doctrine - of all the learned men, with the exception of what Ibn-al-Mundhir has said on the authority of AbQ-Hurairah, and what Ta’us, Muja- hid, and Jabir b. Zaid have said, namely, that it is not allowable to ‘ sell it, arguing on the strength of this tradition; but the general body of authorities have replied to their argument, on the strength of the tradition ian which the prohibition is applicable to what we have mentioned;—this is what is to be depended upon. As to what al- —Khattabi and Abai-‘Umar b. ‘Abd-al-Barr have mentioned, namely, that the tradition is one delivered on a slender authority, it is not as they state, but the tradition is an authentic one, as has been al- ready mentioned. As to the statement of Tbn-‘Abd-al-Buarr that no- body has related it on the authority of Abi’z-Zubair but Hammid b. Salamah, he has also made in it u mistake, because Muslim has
8§ AD-DAMiRi’s
related it in his Sahih out of the version of Ma‘kil, on the authority _ of ‘Ubaid-Allah, who had it on the authority of Abi’z-Zubair;— these two relaters are trustworthy, and they have related it on the - authority of Abé’z-Zubair, who is trustworthy. Ibn-Majah has also related it on the authority of Ibn-Luhai‘ah, who had it on the authority of Abi’z-Zubair, which does not detract anything from its worth. This will be again hinted at in the art. i,4/!. The versions of the statement of the Imam Ahmad regarding the wild cat differ, but most of them tend to hold it unlawful like the fox, whilst al-Hadrami out of our religions doctors declares it to be Jawful, which is the doctrine of the Bchool of Malik. As to the domestic cat, it is unlawful according to Abi-Hanifah, Malik, and Ahmad, whilst al-Bashanji out of our doc- tors has elected the doctrine of its being lawful, but truly speaking it is unlawful, as has been alrendy mentioned.
(Proverbs.) “ Quicker in taking or seizing (Ad; l) than a cat.” eA == Quick in taking, AN Gai day = A man quick in snatching away (a thing). “ As if he were the cat of ‘Abd-Allfih.” This pro- verb is applied to one who, with his advance in years (of age), increases also in loss (of worth), and in ignorance. With regard to it Bashshir b. Bard the blind says :— :
“© Abd-Mukhlif,s you nsed to swim in the deep eea of generosity, Bat now, when you have become old, you have pitched your tent on its shore, ‘Like the cat of ‘Abd-Allah,’ which was sold fora dirham, when young, But when old, for a kirdé.2 It isa post-classical proverb and not out of the classical language of the Arabs. Ibn-Kh. states, ‘ T have made inquiries about the proverh, ‘the cat of ‘Abd-Allah,’ in places where an explanation of it may be supposed to be found, and asked about it people possessing knowledge of such matters, but Ihave not learnt any history of it nor come across any traces of it. I have subsequently succeeded in finding the Following lines of al-Farazdak :— “T have seen other men increase day by day In honour (prosperif&), whilst your honour is on the decline, Like the cat, which, When young, is dear, Until when it becomes old, it is cheap.”
1 Abu-Kh@lid in Ibn-Kh.’s B. D. The first line is given differently in that book.—De Slane’s T. Vol. IV, p. 76. % A twenty-fourth part of a dirham.
HAYAT AI-HAYAWAN 89
was from this that Bashshir took his idea; no particular cat is rant by it, but the price of every cat, when itis young, is greater an when it is old .” ,
(Properties.) Enchantment (magic) has no effect on him who eats e flesh ofa black domestic cat. If its spleen be tied on the persom a menstruating woman, it will stop the menstrual flow. If its eyes 1 dried anda person fumigated with them, there will be no want of s that will not be accomplished. He who carries about his person
s canine tooth will not fearat night. If its heart be tied in a piece ' its skin and carried about by a person, his enemies will not anquish him. He who uses its bile as a collyrium will see by ight as he sees hy day ; if it be mixed with salt and Kirmani cummin— sed and painted over festering wounds and ulcers, they will heal. ta blood, if it be applied locally, acts asa powerful aphrodisiac. TE person suffering from leprosy be given to drink some of it, it will enefit him; and if any man drinks it, women will love him. ITE€ adung be used for fumigation, it will cause the foetal membranes ecundines) to come out. Al-Kazwinf states that, if the hile of a black omestic cat and the bile of a black domestic fowl be dried and pounded ne and then used by a person as a collyrium mixed with (the ‘dinary) collyrium, genii will appear before him and serve him. eadds that it isa tried thing. Jf halfa dirham weight of the bile of a ack cat be taken and oil of jasmine be added to it, and then used as an thine by a person suffering from facial palsy, it will cure him.
As to the wild eat, its marrow isa wonderful remedy for pain the kidneys and difficult: micturition, if it is dissolved in the juice water of rocket (al-jinjir—eruca) plant, then warmed over fire, and ‘unk on an empty stomach ina hot vapour-hath. Fuinigation with e smoke of its brain expels the spermatic fluid from the womb;—so -Kazwint says.
The interpretation of it in dreams will be given under the letter
inthe art, SAT,
As to the civet-cat, it is like the domestic cat, but longer than it in tail and larger in body ; its hair is inclined to black, and sometimes is spotted black and white. It is imported from India and Sind, and 9 civet in it has the resemblance of black viscid dirt, having a fetid
90 AD-DAMinRi’s
smell, incorporated with which is a smell like that of musk ;_ it is found in its armpits, on the inside of its thighs, on the under surface of its tail and round about its anus, from which parts it is taken with a small
spoon orathin dirham. A part of this has been already mentioned under the letter 3.
(Lawfulness or unlawfulness.) It is truly speaking unlawful to eat it like the domestic cat and the wild ent. As to civet, it is clean, bat Mawardi states, and also ar-Ruyani at the end of the chapter al-Gurar, that civet is the milk of a cat found in the sea, from which it is extracted, and is like musk in smell and like milk in whiteness, and that the sea-faring people use it as a perfune. This renders it lawful ; but if we say that the milk of an animal which cannot be eaten is unclean, there are two views regarding it. An- Nawawi states that it is clean and its sale valid, because it is true that all the animals of the yen are clean, and their milk and_ flesh lawful. This would be so, if we grant that it is a marine animal ; bat the correct thing is that it is a land-animal; according to this, it is clean without any difference of opinion. But it is suid that this is influenced by the fact of the mixture with it of the animal's hair which falls in it, and it is necessary to withhold from a thing that has in it the animal’s hair, because truly speaking the hair of; an animal that cunnot be eaten, if removed «during its life, except in the case of man, is unclean.
ones —_
3 Fey (us-Suniind).—Sing. senduah. A certain spocios of swallows ; on that account the jaundico-stone (hajar al-yarkdn) is called Aujar az-suntind, but the author of “Aj@ib al-makhlakde has used a wrong letter, namely, Ge, and spelt it as hajar ag-suntini; the correct spelling, however, is with U, the namo being derivec from this species of swallows. Jamil-ad-din b. Rawfhah has expressed un beautiful metaphor about it in the following lines :—
“ A stranger, she yearned for her neat, And came to it at the fortunate time ; She spread her ebony-like black wings and clapped With the ivory-like white under surface, and then laughed with thi sandal-like yellow Dill.”
1 In W. Palestine Hiram rustica:
HaYit AL-HAYAWAN 91
Its lawfulness or unlawfulness has been already given under the- iter » in the art. oJ Unie) |
(Propertics.) I£ one takes its two eyes, ties them up in a rag, ul hangs them on a cot, whoever mounts that cot will not be slo to sleop. If sparrows are fumigated with its eye, they will fly way, and if a person suffering from fever be fumigated with it, he rill bo cured by the permission of God.
o -- #8 bails yd 1 (as-Siiddntyah) and fg slyad! (as-Sawddiyuh)—A cer- ain bird that eats grapes ;—so Thn-Sidah says.
(Wonderful information.) It is related that in tho city of
Remiyah (Rome), there is a tree of copper, on which there is a tddiiniyah of copper, in the beak of which there is an olive. When the senson of olives comes, that bird whistles, upon which no sdddniyah remains without coming there, every one bringing with it three olives, one in its beak and two with its (two) legs. They then ‘throw the olives over the head of the sdddniyah of copper. The poople of Rtimiyah extract oil out of them, sufficient to last them for ‘the whole of that year. + T (the author) say that as-siddniyuh is evidently the same as ithe starling (az-zerzdr), and that the above narrative has been already 'yelated in that art., on the authority of ash-Shaliti. Tt eats grapes much.
(Properties.) The flesh of these birds is cold, dry, and bad, "especially if they are lean ; the best ones are those which are caught in a net. [tis an aphrodisiac, but has an injurious effect on the brain, iWhich may be warded off by means of moist broths. It produces a ‘burning humour and is suitable for cold constitutions and old men. jTho most suitable ones are those that are caten in spring. The cating of their flesh is disa pproved, on account of their eating creeping things f(al-hashardt) and locusts, for which reason there are pungency and a idixgusting smell in their flesh, which is worse than that of larks.
Rifus divides birds into three grades and says that the best of birds are the wild ones, namely, ar-rukh,' ash-shuhrir, and as—
2 See note 22, Chap. XX of Lane's ‘T. of “Thousand and one nights.”
Vi ania ECT ans.
92 AD-Damini’s
sumdnats next come the partridge, the francolin, af-faihij, ashe , shafnin®, the young one of the pigeon, and al-fdkhit* ; then come ! the quail (as-saliwt) and Jarks, only that in medicine larks have more resemblance to nourishment than the quail. .
Gas aT (as-Stidhanik).—The faleon;—so it is said in Kifdyat al-mutahafid.
coped | (as-Siis).—[The moth-worm and the weevil.*] A certain worm that attacks wool and food;—so al-Jawhari and others say. One says Unyoe plab= food attacked by weevils, and 359 plab = food attacked by worms. [The author here quotes two lines from a rajiz
| |
‘
—— eee we we Fe
poet, in which the two words (392 and 09% are used, and which -
are also given in the art. o)%!, Vol. I, p. 792.]
Katidah and Mujahid state with regard to the words of God, “ He creates also what ye know not of,’’* that the worm which
attacks clothes and that which attacks fruits are here meant. Ibn- | ‘Abbas says that to the right of the throne (of God) is a river of .
light like the seven heavens and the seven earths, and that Gabriel enters it seventy times at the dawn of every day and bathes in it, whereby his already existing light, beauty, and greatness aro increased ; he then shakes, and God causes to fall from his every feather seventy thousand drops, from every one of which seventy thousand angels are born, ott of whom seventy thousand enter al-Bait al-Ma‘mir’ and seventy thousand enter al-Ka‘bah every day, and they will not return till the Day of Resurrection. At-Tabari says, “You do not know what God has prepared in Paradise for its people, of things which the eye has never seen, the ear has never heard, and the heart of man has never imagined.”
We have been informed in one of the narratives, on the authority of al-Harith b. al-Hakam, who said, “God has revealed in one of the (sacred) Books, ‘ I am (od, and beside me there is no deity ; had I
2 A species of quail. 2 A small species of partridge. * A species of tartle-dove. * A species of collared turtle-dove. § The Jarva of Phalena tinea and of Curculio.—L.ane’s Lex. ¢ Al-Kur‘dn XVL-8. 7 The Sacred House in heaven corresponding to the Ka‘bah.
Bayt AL-HAYAWAN 98
refaction (stinking) for the dead, their people woulde hem in their houses. Iam God, and beside me there um the reducer of prices when countries are afflicted T am God, and beside me there is no deity; Tam the when granuries are full. I am God, and beside me y3 had I not decreed for the weevil the eating of ings would have stored it up. I am God, and is no deity ; had T not caused hope to dwell in the 1), care would have killed them.” When ‘Amr b. ted al-Mutalammis from eating the wheat of al-‘Trak,
@ prevents me from eating the whent of al-‘Irtik,
the weevil is eating the wheat in the village.”
i relates in his Shid regarding Thn-Mas‘id as having r out of you is able to place his treasure in heaven,. cannot have an access to it, nor the weevil can eut o, for the-heart of every man is with his treasure.” ‘don the authority of the Shaikh the learned Abd’l-. st thata woman suid to him, “ We had some wheat was uttacked by weevils, and we ground it, so that ealso ground with it ; and we had some beans attacked. we prepared of them the broth called daskishah, upon evils came out of it alive.” He said to her, “The of great ones leads to safety.”
yg this is what Tbn-‘Attyah has related in his commen- ipter of the Cave (al-Kur’an XVIIL), namely, that formed him regarding Abd’l-Fad! al-Jawhart, the eacher in Egypt, as having said in his -preaching-- “hoever accompanies the people of goodness hus their ted on him; this dog accompanied pious people, pened, asthe result of their blessing on it, that God it in the Kur’an, and that its name is constantly on the: of men.” On that account, it is said, “Whoever sits ay of men tuking the name of God is roused from
heedlessness, und whoever serves the pious is raised. >
94 AD-DAMiRt’s
I have been given by one of the good people the wonderful in- formation that, if the names of the seven religious lawyers who were in the honoured city of al-Madinah are written on a piece of paper and placed in wheat, it will not be attacked by weevils while that piece of paper isin it. They are all given in the following lines by an old poet :— |
«“ Verily, every one who is not guided by im&ms, His division is defective and unjust ; Take them,—‘Ubaid-Allah, ‘Urwah, Kasim, Said, Abd-Bakr, Sulaim&n, and Khérijah.
One of the verifiers of truth has informed me that, if their names
be written down and hung on a head affected with hemicrania or men- tioned over it, the hemicrania will be cured. Under the letter ¢ in the art. oly#’!, there have been already given the verses of the Kur’4n which are beneficial in hemicrania. One of the learned men has inform: ed me that if the following words be written on a piece of paper and tha paper hung on the head, it will takeaway headache and hemicrania :— « Jn the name of God, the merciful, the compassionate ! Be still over him, O head, by the truth of Him who has created in thee the front tcetl and the lateral or molar teeth, and has decreed it a writing without a per and without paper, remain tranquil by the firmness of God, becom atill and be quiet by the order of God for hecoming still, by the reputa tion of Mubammad b. ‘Ald-Allah, the Apostle of God ; there is n atrength nor power but in God, the High, the Great!“ Hast thou no looked to thy Lord how He prolongs the shadow ? but had He wille He would have made it stationury.”* Become still, O pain an headache, and hemicrania and throbbing, (and cease) from (annoying the wearer (carrier) of these words, in the same way as the Throne o the Merciful became still (stationary). ‘His is whatsoever dwells it the night or in the day, He both hears and knows.”* ‘ And we wil send down of the Kur’én that which isa healing and a mercy to th believers.’’* ‘‘‘God is enough for us, a good guardian is He.’”* An may peace and safety be granted to our lord Muhammad, the last o the prophets and apostles, and to his people 1”
2 Al-Koran XXV-47, * Idem VI-13. *¥Idem XVII-84. * Ide III-176.
HAYAT AL-HAYAWAN 95
Ot of the tried remedies for getting rid of weevils and moths, y. be mentioned what I have been informed by one of the imams of the Mamtyah sect, namely, to write on a piece of laurcl-wood(, Wt 24) the slowing words in the shade, in such a place that the sun can never see m—either at the time of writing or at the time of taking it away— mc then to bury the piece of wood in the wheat or barley ;_ it will then a attacked either by weevils or moths :—* In the name of God,
¥ merciful and compassionate! ‘“ Dost thou not look at those whe ‘ i thei homes by thousands, for fear of death ; and God said to them 3 a 1» = They died, and so also will the weevils and moths die and ® away by the order of God. ‘Go out, O weevils and moths, by the Seder of God quickly, or you will go out of the jurisdiction of the Com- Rander of the faithful, ‘Alt b. Abi-Talib, and testimony will be borne o inst you that you stole the halter of the mule of the prophet of God, palaimaa b. Dawud.” It is a wonderful and tried remedy.
» (Lawfulness or unlawfulness.) It is unlawful to eat it separately F ssclt), because it isa species of worm.
y (Proverbs.) ‘The persons who compose a household are the Frabs (weevils) of property.” ‘More eating (greedier) than a feovil.” Khalid b. Safwiin b. al-Ahtam was asked, “ How is your AP” and he replied, “ He is the lord of young men, and his com- fons are accomplished and well-mannered.” He was next asked, F How much do you allow him for maintenance every day ?” and he plied, “A dirham.” He was then asked, “ How can the thirty Zirhams a month be sufficient for him, whilst you derive a revenue of Shirty thousand ?” upon which he replied, “The thirty dirhams are : picker in ruining property than the grabs in wool in summer.” His Mswer having been related to al-Hasan al-Basri, he said, “I hear patimony that Khalid isa Tamimi.” Al-Hasan said that, because the Beni-Tamim are noted for miserliness and greediness.
ete: S. In its interpretation in a dream, it is likea worm (954/t), which Article may be referred to.
+ . F + Os
FE: 2 Al-Kur'an IJ-244,
96 AD-DANIiRi’s
ose! (as-Std).—One of the names for the wolf. From it was
named the grandfather of Abi-Mubammad ‘Abd-All&éh b. Muhammad b. as-Sid al-Batalyawsi, who was a philologist, grammarian, und the author of many instructive and good works. He was born in the year 444 A.H., in the city of Badajos (in Spain), and died in the month of Rajab in the year 521 A. H..
Fos! (as-Sidah).—A_ she-wolf. From it is supposed to be
derived the name of the Imim, the very learned, the Hiafid, the gram- marian, the philologist, the verifier of truth, Abi’l-Hagsan ‘Ali b. Isma‘il b. Sidah al-Mursi, who was a leader in philology and rare words and expressions, which both he used to remember well, and on which subjects he has composed his work al-dluAkam and his work al- Alukhassas and other books ; he was blind (not naturally), and so also was his father. He died in Rabf* I in the year 458 A. H. at the age of 60 years.
Pied as . ° P s . dinse (Sifannih).—Like himannah. I[bn-as-Sam‘fni states in al-
Ansdb that itis a certain bird in Egypt that throws down the leaves of trees, not leaving any behind. Abd-Ishék [brahim b. Hasan b. “Alf al-Hamdant Sifannah, one of the greatest traditionists, is likened to it, Levause, whenever he succeeded in coming across a relater of traditions, he used to hear all the traditions he had with him, not leaving behind (unheard) any of them.
Urlyseytl (abd-Sairds ?).—Al-Kazwint states in al-Ashkal that it is a certain animal found in thickets and having in its nasal cavity twelve perfect holes. When it breathes, there is heard coming from its vose a sound like the sounds of flutes, and the other animals thereupon yather (round it) to hear that sound; if any of them happens to become confounded with the sound, it seizes that animal and eats it, but if it docs not find it practicable to seize any of them, it gives a torriblo scream, upon which the other animals separate and_ fice away from it.
98 ' ap-pantris
could not control my eyes and said, ‘ Who has done this deed?’ upon which they replied,‘ Hamzah b. ‘Abd-al-Muttalib, and he is in this place, in this house, in the drinking-place of the Helpers. A female singer (kainah) had sung to him the following in the presence of his companions :— «QO Hamzah, be off to the fat aged she-camels
Which are tied up in the yard ;
Introduce the knife into the place for stabbing them
And smear them, 0 Hamszah, with blood ;
Bring quickly to the drinking-place the best parts out of them
For eating, either as flesh-meat split lengthwise or roasted, —
For you are Abd-‘Amfrah, * who is expected
To remove from us distress and affliction, ”’ ”
The rest of the tradition is well-known. Al-Bukhart, Muslim, and Aba-Dawud have related it; and itis an evidence of the permissibleness of eating any animal which has heen (lawfully) slaughtered by any person, like an oppressor or a thief, who is not the rightful owner (of it), as an act of transgression (against the owner). This is the statement of the general body of learned men, but Sabnfn, Dawud, and ‘Ikrimah, who differ in this, say that it cannot be eaten, which is a very strange statement. The argument of the general body is that the slaughtering at the hands of the transgressor satisfies all the necessary and special conditions for it. whilst he is only responsible for the price of the slaughtered animal ; the animal therefore is not subject to the prohibition of eating it This act of Hamzah’s occurred before wine was declared to bi unlawful, because he was slain in the battle of Uhud, and wine wa declared to be unlawful after that battle. It was therefore excusabl in him to have said that he was not liable to punishment for it, an his drinking it, to which he was led, was a permissible thing, he being like a sleeping person or one in a swoon. When wine was declare to be unlawful, the drinker of it became liable to punishment fo drinking it, being forbidden to do it.
gus (ash-Shdt).—[A sheep or a goat]. One of the animal called al-ganam (sheep and goats), applied to the male and the femal
2 One who wears an ‘andrah—anything which a chief puts on his hea such as a turban &o.—Lane’s Lex. art. 06,
BAYAT AL-BAYAWAN 99
ep and goats. The original form of the word is shdhah, because im. is shurwathah. Pl, shiydh, with atas the pl. of paucity, that say, for any number from three to ten, but for any number in s of ten, one says with a 8, whilst if they are many, one says Ma (hddhihi sha’). Ash-shdt also means a wild bull. Of or ng to ash-shd@’ is shdwi. A poet says :— ‘Not all his goate and sheep would avail the owner of goats and sheep (ash-shdiof) ia that matter, Nor would his two stones, nor the third cross-stone.”’ ?
It is related in the Kdmil of Ibn-‘Adi in the biography of ijah b. ‘Abd-Allah b. Sulaimfn, on the authority of ‘Abd-ar- van b. ‘A’idh, who said that the Apostle of God said, “ Whoever ewe or a she-goat and does not feed his neighbour or a beggar its milk ought to slaughter it or sell it.” The following are some out of the anecdotes received successive- garding the wisdom of Lukmfn. His name was Lukmin b. a’ b. Bairfin, and he was a Nubian out of the people of Aylah he coast of the Red Sea). His master (one day) gave hima sheep or and ordered him to slaughter it and to bring to him the best thing in o he slaughtered it and brought to him its heart and its tongue. her day his master gave him another sheep or goat, and ordered © slaughter it and to bring to him the worst thing in it; so he htered it and brought to him its heart and its tongue, upon 1 his master asked him regarding it, and he replied, “ They are wo best things in it, if they behave well, and they are (also) the vorat things in it, if they behave badly.” This is the meaning 16 saying of the Prophet, “There is a picce of flesh (saudqah) e body; if it turns out to be good, the whole boiy is in od state, and if it turns out to be corrupt, the whole body a corrupt state; it is nothing but the heart.” Jt is said that nan’s master one day went to the privy and sat there for a time, so Lukmin shouted out to him, “ Do not sit ‘for a long over the privy, for it causes congestion (blowing out) of the liver, aces piles, and deadens the heart.”
apc y ysl yee y 9° Himdrdén='Two stones, which are act up, and upon
.is placed another stone, which is thin and is called ‘al.ihk, whereon [ the ration of curd called] akit is dried,—Lane’s Lex. art, pom,
100 AD-DAMIBI'S
The following is out of LukmAn’s advice to his son, whose name was Tharfn, but according to some, another one, “OQ my son, beware ofa mean man if you honour him, of a noble man if you demean him, of an intelligent man if you satirize him, of a fool if you joke with him, of an ignorant man if you accompany him, and of an immoral man if you contend with him. The completeness of kindness is quickness in its execution. © my son, there are three
things which look well in » man—goodness of appearance, for-—
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bearance towards (one’s) brethren, and not being tired of (one’s) friend. |
The beginning of anger is madness and the end of it is repentance.
!
O my son, there are three things in which there is rectitude—_ consulting an adviser, courtesy to an enemy and an envier, and~ affection for all. O my son, the deceived one is he who trusts in three things—he who believes in what he has not seen, trusta .
in him who ought not to be trusted, and aspires to what he cannot
obtain. QO my son, beware of envy, for it corrupts religion, weakens | the soul, and results in repentance. O my son, if you serve a governor | or a prince, do not slander anybody to him, because that will not add_
anything to your position, but will only have the effect of his keeping ' at a distance (from you), for if he listens to you with regard to— others, he would surely listen to others with regard to you, and his _
heart will be frightened of you, lest you muy slander him in the same wayas you may have slundered anybody else before him, in consequence of which he will be always on his guard against you. O my son, at the time of his joy, be the nearest of men to him, but at the time of his anger, be the most distant one of them from him; if he trusts you, do not betray his trust; if he gives you even a little, take it and accept it, as it may lead to your getting much; respect his servants, act well towards his friends, cast down your sight (eyes)
from his women (sacred things), close your eurs against his replies,
shorten your speech (tongue) at the time of talking with him, conceal his secret in the assemblies (of people), delicately follow his desires, act advisedly in his service, ?collect your reason at the time of conversing with him, and trust not fortune with regard to his anger, for there is no relationship between him and you, whilst anger is a thing which may come: quickly to him at any time, and
y
BAYAT AL-HAYAWAN 101
ta leaping is like that of a leopard. O my son, the concealing of
, secret is the preservation of character. O my son, if you desire
lo be strong in wisdom, do not deliver yourself to the control of
women, for a woman isa state of war, and there is no peace in
her ; if she loves you, she consumes (eats) you, and if she hates you, she ruins you.”
r. In Kitdd Rabtwl-abrar by az-Zamakhshart and in the Rihlah
~ of Thn-ag-Salah, (in the copy) which is in his own writing, it is
+ pelated that al-Hasan al-Basrt said, “If I found a cake of bread
z through lawful means, I should burn it, then pound it, and then
a treat with it the sick.” After that he said, “The sheep and goats
= of the desert have mixed with the sheep and goats of. al-Kéfah. ”
2 . of sheop and goats for seven years. Al-Mubarrad says :—
‘‘ Never has desire led me to an immoral act,
But modesty and nobleness of character have rebelled against it ;
Neither has my hand stretched itself to anything unlawful,
Nor have my feet ever led me to anything suspicious.” a [The author here quotes from the History of Ibn-Kh. , out of wey the biography of al-A‘mash, the anecdote about Hishim b. ‘Abd-al- ‘Malik’s asking al-A‘mash to write on the virtues of ‘Uthmén and :. the crimes of ‘Alf.]:
The proper name of al-A‘mash was Sulaiman b. Mihr&n, and he A; ;:-.was one of the learned Followers (ut-Tibi‘in). He saw Anas b. Malik 3 23 ‘sand Abé-Bakrah ath-Thakafi, whose stirrup he (once) held, upon =: . which he said, ‘*O my son, you have verily honoured your Lord |” be : He had elegant qualities and was a great jester ; he nevor missed for E . seventy years the first takbirah.2 There are several anecdotes :. gelated regarding him. [The author here gives the anecdote regard- E ing his wife, the anecdote regarding some friends that visited him & - when he was ill, and the anecdote regarding the saying of the % * Prophet about a man oversleeping himself at night.]*
tO ¥ 7 + D; Slano’s T. of Ibn-Kh.’s B. D. Vol. I, p. 588. © At a congregational : prayer. Tuhbirah =saying, “God is greatest!” 3 De Slane’s ‘I’. of Ibn-Kh.’s B.D. Vol. 1, p. 588.
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102 AD-DaMini's
Among other anecdotes regarding him, it may be mentioned that Ibrahim an-Nakha‘t desired (one day) to walk with him, upon which al-A‘mash replied, “ If people seo us together, they will say “The blear-eyed and the blind (are together).’” An-Nakha‘t there- upon said, “What does it matter to you, if they commit q sin and we should get a reward (for it) ? ” But he replied, “ What does it matter to you, if they should be safe (from sin) and v we should be safe (from their reproach) ?”
Another anecdote regarding him is that he was one day seated in a place in which there was a small channel of rain-water, and he had on him an old worn-out furred garment; a man came there and said to him, “ Get up and take me across this channel;” then drag- ging him by the hand, he made him rise up and mounted his back, saying, “‘Celebrated be the praises of Him who hath subjected this to us! We could not have got this oursolves.’”* Al-A‘mash went on with him until he reached the middle of the channel, when he threw him down, saying, “‘And say, “ My Lord! make me to alight in a blessed alighting-place, for Thou art the best of those who cause men to alight!”’”* Al-A‘mash then came out and left the man to: struggle about (in the water). -
Another of these anecdotes is that a man having (once) come to ask for him, and having been told that he had gone to tho mosque with a woman, he went to him and found them on the road, upon which he asked them, “‘ Which of you twois al-A‘mash?” So, al-A‘mash replied, ‘‘ This one,’”’ and pointed at the woman. |
He wrote to one of his brothers the following lines in condo- lence :— :
“We condole with you, not because we believe In living permanently, but because it is an institute of the religion. Neither would he, who is condoled with, be spared after his dead (relation), Nor the condoler, even if they live for a time.”
He died in 147 A. H., but some say in 148 A. H., and according to others in 149 A. H..
2 Al-Kur’én XLITI-12. * Idem XXIIT-3O.
gayi aL-BaYAWin 103
related in the same book (History of Ibn-Kh.) that when . az-Zubair succeeded to the khilAfah in Makkah, he brother Mug‘ab b. az-Zubair governor over al-Madinah $ of it Marwan b. al-Hakam and his son, who then went cbd-Alléh b. az-Zubair continued to lead the people mage from the year 64 A.H. to the year 72 A. H., but |-Malik b. MarwAn came to the throne (in Syria), he » people of Syria to go to the Pilgrimage (at Makkah), Ibn-az-Zubair, who used to get the people to take the llegiance) to him when they went to the Pilgrimage. being thus prohibited to go tothe Pilgrimage, raised pon which ‘Abd-al-Malik (re-)built the Dome of the \t as-Sakhrah), and the peoplo used then to stand about of ‘Arafah, It is said that that was the reason of imita- gious ceremonies due at ‘Arafah (4; ,04/!), in the holy rusalem and in the Egyptian mosques. It is said that
to establish this institution of the religious cere- it ‘Arafah, in al-Bagrah was ‘Abd-Allah b. ‘Abbas, in l-Aztz b. Marw&n, and in Jerusalem ‘Abd-al-Malik b,
\bd-al-Malik slew Mus‘ab b. az-Zubair and desired the the khilafah, al-Hajjaj appeared before him and said, 1 in my dream that I seized ‘Abd-Allah b. az-Zubair tim ; appoint me therefore to fight with him.” ‘Abd- renpon sent him at the head of a numerous army the peoplo of Syria. He besieged Ibn-az-Zubair and at the Ka‘bah from a catapult, upon which thunder ghtning blazed in the sky. The people of Syria were xe of it afraid, but al-Hajjaj exclaimed, ‘ These are the of Tihfimah (Makkah), of which I am an inhabitant then stood up and himself threw stones from the iwhich the thunder and lightning increased and the followed one another, killing twelve of his followers; rere consequently more afraid. But when the morning )» more thunder-bolts came down and slew some of the TIbn-az-Zubair ; al-Hajjéj therefore said, “ Be firm, for you has (also) befallen them.” He then continued
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104 AD-DAntinRi’s
throwing stones at the Ka‘bah with the catapult, until he demolished it. They then threw at it jugs containing naphtha, which caused the screens to burn, until they were converted to ashes, Ibn-az-: Zubair said to his mother, “Iam afraid that I shall not be secure from being mutilated and crucified, if I am slain;” but she said to him, ‘«* © my son, when a sheep or goat is once slain, skinning it docs not cause it any pain,” upon which he bade her farewell and went forth away from her. He then charged the enemy, until he made them retreat to their hindmost post. In the meantime he was hit with a brick, which caused his face to bleed, and when he felt the warmth of the blood on his face, he recited :— :
‘Our wounds bleed not while retreating, But our blood drops while advancing (attacking).””
A mad slave-woman belonging to Al-az-Zubair (the household of az-Zubair), who had seen him fall, cried out, “Alas, the Commander of the faithful!” and pointed to him. He was slain on the 13th of Jum&da II in the year 73 A. H.. When the news reached al-Hajjaj, he fell prostrate (thankfully), and then he and Tarik came and stood over him. Tfrik said, “Women have not given birth to any one worthier of being remembered than he,” upon which al-Hajj&j said, ‘“‘ Do you praise one who rebelled against the Commander of the faithful?” He replied, ‘Yes, he has given
an excuse for us, and if it were not for that, we should have had
no excuse (in slaying him); we were his besiegers, whilst he was without a fort or any defensive works for eight months, and yet he dealt justly with us, nay, he even did favours to us every time we met together.” Their conversation having reached the ears of ‘Abd-al-Malik, he held the opinion of Tarik to be the correct one.
Al-Hajjaj then sent the head of Ibn-az-Zubair with a party to ,Abd-al-Malik, who sent it on to ‘Abd-Allah b. Hazim al-Aslami, who was at the time the governor of Khurfsfn on behalf of Ibn-az-Zubair, asking him to submit himself to his authority, on the condition of his giving him Khurfs4n as a means of livelihood for seven years. But Ibn-Hazim said to the messenger, ‘“ Were it not for the rule that messengers are not slain, I should have ordered your head to be struck off ; but eat the letter of your master.” The messenger ate
~
BgAYit aL-HAYAWAN 105
it; and Ibn-Hazim then taking the head and washing and perfum~ pins it, shrouded it and buried it. Some, however, state that he sent iz to the people of az-Zubair in al-Madinah, who buried it together a ith his body in that place. Ibn-az-Zubair’s mother Asmé’, the “daughter of Abi-Bakr ag-Siddik, died in al-Madinah - five days after him, being then a hundred years old.
The Hafid Ibn-‘Abd-al-Barr mentions that the Ka‘bah was shoé ‘at a second time with a catapult, when Muslim b. al-Waltd b. ‘Ukbals 'b, Abt-Mu‘ait besieged it in the reign of Yazid b. Mu‘Awiyah at the E battle of al-Harrah; Yazid having died, Muslim returned to Syria.
: (A wonderful narrative.) Mubammad b. ‘Abd-ar-Rahmfsa ‘al-Hishimt states, ‘I paid a visit to my mother on the day of the peas (‘td) of Sacrifice and saw with her a woman in soiled clothes. FMy mother asked me, ‘Do you know this woman?’ and I replied, “#No.’ So, she said, ‘This is ‘Attdbah, the mother of Ja‘far b. Yahya tal-Barmakt.’ I then saluted her and said to her, ‘Inform mo some ‘of your history,’ upon which she replied, ‘I shall inform you the twholo, in which there is admonition for him who requires to be ‘admonished. There was a time when such a day as this one of the Mtg came to me, and there used to be four hundred slavo-womem standing at my head, whilst I used to assert that my son Ja‘far thwarted me (in my desires). But to-day I have come to you te “nak you for two goat-skins (or sheep-skins ) to use, one as an inner ‘garment and the other one as an outer garment!’ TI gave her five hundred dirhams, and she used to come c to us always, until death brought about separation between us.” An account of the slaying; of Ja‘far will be given under the letter ¢ in the art. plas! .
It is related in the Sunan of Ibn-Majah and in the Kidmil af ‘Tbn-‘Adt, in the biography of Abd-Razin b. ‘Abd-Allah, out of a ‘tradition of Ibn-‘Umar, that the Prophet said, “ The sheep and the goat are out of the animals of Paradise.”
| In al-Istt‘éb by the Hafid Abd-‘Umar b. ‘Abd-al-Barr, it is related in the biography of Abf-Raja’ al-‘Ut&ridi that the Arabe used to bring a white sheep (or goat) and worship it, and then a wolf used to come and take it away, upon which they used to substitute another for it.
106 AD-pantri’s
It is stated in the Sunan of al-Baiha}i and other books that the Prophet used to dislike in a sheep or goat, when it was slaughtered, seven things, namely the penis, the two testicles, blood, the gall-bladder, the vulva, the clitoris, and the bladder. He states that the part of it he (the Apostle of God) liked most was the fore-part.
Umum-Salamah said, “The Apostle of God was with me, when a goat (or sheep) entered and took a cake of bread from under a jar belonging to us; so I rose up and went to it, and took the bread from between its two jaws, upon which the Apostle of God said, “You ought not to have seized it by the neck and squeezed it.’ ’””
Muslim relates on the authority of Sahl b. Sa‘d as-Sa‘idi, who said that between the Prophet’s place of prayer and the wall there ‘was room enough for » goat or sheep to pass. I (the author) say that this points to its being desirable to keep close to the sutrah,* as is related also on the Prophet’s authority, namely, “ When any of ‘you prays facing a sutrah, let him be close to it, so that Satan may mot interfere with his prayer;”’—so Abi-Dawud has related it. The above tradition about the Prophet leaving enough room for a goat er sheep to pass (before him) does not contradict the tradition about the Prophet praying in the Ka‘bah with three cubits of space between | himself and the wall, which may possibly be to allow the person praying to repel any one passing before him, because some make the tradition about the room for the passing of a goat or sheep applicable to the standing posture, and the tradition about the three cubits of space applicable to the bowing and prostrating postures. Malik, however, does not mention any limit for it. Some calculate the room for the passing of a goat or sheep a span. A part of this has been already related in the art.s fespV! and cg os? |
(Information.) It is related in the Sunan of Aba-Dawud and other books that a Jewess made n present of a roast goat, in which she had mixed (some) poison, to the Prophet at Khaybar. The Prophet ate some of it, and u party of his Companions also ate some ef it. Bishr b. al-Bari’ b. Ma‘rfr having died (in consequence of
1 A thing set up by a person praying before him as a whip, a staff, &c., in order that no living being or image may be the object next before him.
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BAYAT AL-HAYAWAN | 107
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Seating it), the Prophet sent for the Jewess and asked her, “What Yéd you to do what you have done?” She replied, “ I said to my- self, ‘If he is a prophet, it would not harm him, but if he is not a prophet, we should be rid of him.’” The Prophet thereupon orderd her to be slain, and she was accordingly slain. So Abi-Dawud has rolated it, but it is a mursal tradition; az-Zuhri did not hear anything (about it) from the lips of J&bir. What is remem- ¢ bered of the tradition is that the Prophet was asked, “ Will you not Haan her?” and he replied, “No.” It has been so related by al-Bukhart pand Muslim, whilst al-Baihaki has reconciled the two statements by ;anying that the Prophet did not kill her at first, but when Bishr dled, he orderd her to be killed. Her name was Zainab bint al-Harith bi Sallam. Ibn-Ishak states that she was a sister of Marhab the Jew. P Ma‘mar b. Rashid relates on the authority of az-Zublri that she
embraced al-Islim. oe
‘*! At-Tirmidhi relates on the authority of Hakim b. Hizdm that t the Prophet having sent him to buy for him a goat or sheep for a F dtndr, he purchased one, and made a profit out of it of a dinar ; he therefore purchased another in its place and came with it and Mahe dinar to the Apostle of God, who then sacrificed it and gave i the dinfr away in alms.
. _ Itis related in the Sahth of Al-Bukhért and in the Sunun of f Abfi-Dawud, at-Tirmidht, and Ibn-Majah that the Prophet gave .Urwah b. al-Ja‘d, or as some say, Ibn-Abf’l-Ja‘d al-Bariki « dinar: to purchase with it a sheep or goat. He purchased two sheep or | gots, and selling one of them for a dindr, he came ( to the Prophet) "with the other one and a dfnér, and informed him of what he had r done, upon which the Prophet said, “ May God bless you in making r bargains!” After that he used to go out to the Kundsah of al-Basrah . and make large profits, so that he becume one of the wealthiest | men among the people of al-Kafah. Shabib b. Garkadah says, “I have soon (as many as) seventy horses tied in the house of ‘Urwah al-. , Barikt for waging the holy war in the cause of God.” ‘Urwah b. . Abf’l-Ja‘d has related thirteen traditions regarding the Prophet; he: was the first one to become a kd! in al-Kffah, and ‘Wmar b. al-Khat-. 4 tiib appointed him over all the kAdts of that place before Shuraih.
SF;
108 AD-DAMiRi’s ,
( A wonderful narrative.) Tbn-‘Adf relates on the authority of Hasan b. Wakid the butcher that Abf-Ja‘far al-Basri, who was one of the good and pious men said, “ I had lain a sheep or goat on the ground for slaughtering it, when there passed (by me) Ayydb as-Sikhtiyant; so I threw down the knife and stood up talking with him. In tho meantime, the sheep or goat sprang up, then dug a pit at the bottom of the wall, and rolling the knife (over the ground), threw it into the pit and then threw some earth (over it). Ayydb then said to me, ‘Do you not see, do you not see?’ Thereupon I vowed not to slaughter any animal after that day.”
(Further information.) AbQd-Muhammad ‘Abd-Allah b. Yahyh b. Abf’l-Haitham al-Musa‘bi, one of the disciples of ash-Shafi‘t, was @ pious and learned imiém out of the people of al-Yaman and one of the contemporaries of the author of al-Baydn; among the works he composed were Ihtirdzdt al-madh-hab and at-Ta‘rif fVl-fikh. It is related regarding him that people struck him with their swords, but the swords had no effect on him; he was therefore asked regarding it, and he replicd, “ I was reciting, “ And it tires Him not to guard them both, for He is high and grand.”* ‘And He sends to you guardian angels.”* “Verily, my Lord is guardian over all!”’® “ But God is the best of keepers, and He is the most merciful of the merciful.”* ‘Each of them has pursuers (guardian angels) before him and behind him, to keep guard over him at the -command of God.”* “Verily, we have sent down -the Reminder, and, verily, we will guard it.’* “And-we have guarded them (the signs of the Zodiac) from every pelted devil.”’ ‘And we made the heaven a guarded roof.”* “And to preserve it from ‘every rebellious devil.”® “And guardian angels; that is the ‘decree of the mighty, the knowing One.”?® “For thy Lord guards everything.”** ‘God watches over them, and thou hast not charge over them.”'* ‘ But over you are guardians set,—noble, writing down! they know what ye do!”** “ Verily, every soul hasa -gaardian over it.”** “Verily, the violence of thy Lord is keen!
2 Al-Kur’én II-256. 2 Idem VI-61. * Idem X{-60. * Idem XII- 64. *Idem XIII-12. ¢ Idem XV-9. * Idem XV-17. * Idem XXI-83 ® Idem XXXVII-7. 10 Idem XLI-}1. *1Jdem XXXIV-20. 1% Idem XLI-4, 18 Idem LXXXI1-10—12. »¢ Idem LXXXVI-4.
HAYAT AL-HAYAWAN 109
Pre *
, i a He produces and returns, and He is the forgiving, the my, the Lord of the glorious throne; the doer of what He alg: Has.there come to thee the story of the hosts of Pharaok MiThamid? Nay, those who misbelieve do say it is a lie; but gea7ia behind them—encompnassing! Nay, it is a glorious Kur’an
ma preserved tablet.”>” He then said, “I went out one day in
z,company of a party of men, and we saw a wolf playing with u
ay goat (or sheep) and not injuring it at all; when we approached
fam, the wolf ran away from us; so, we went to the goat
oy cop) and found tied to its neck a book containing these
Baye verses of the Kur’an.” Al-Musga‘bt diced in 553 A.H. .
B The Hafid Abt-Zur‘ah ar-Razi states that a fire took place FJurjan, in which nine thousand houses were burnt, and there are found in them nine thousand copies of the Kur’An, out of ery one of which all but the following verses were burnt:—
hat is the decree of the mighty, the knowing One.”* “ And
Foon Ciod let the believers rely!”* “So think not God careless of
phat the unjast do.”* ‘“ But if ye try to number God’s favours, ye
mnnot count them.”*® “Thy Lord has decreed that ye shall not 3 e any other than Him.”* “(The Kur’An) descending from
Him who created the earth and the high heavens, the merciful
@ttled on the throne! His are what is in the heavens, and what . in the earth, and what is between tho two, and what is beneath
the ground !”? “The day when wealth shall profit not, nor sons,
Bat only he who comes to God with a sound heurt.”*® “* Come, ye o, whether ye will or no!’ They said, ‘We come willingly !’”®
And I have not created the genii and mankind save that they may
rorship me. I do not desire any provision from them, and I do not fwish them to feed me. Verily, God, He is the provider, endowed with steady might.”*° “And in tho heaven is your provision and that which ye are promised. But by the Lord of the heaven and the. en arth | verily, it is the truth,—like that which ye do utter !”"? He.
r
By al-Rur'in LXXXV-12—39. * Idem VI-96, XXXVI-88, and XLI-11. [8 Idem III-118 and 154, V-14, IX-61, XIV-14, LVIII-11, and LXIV-18, 6 Idem X1V-43. * Idem XIV-37 and XVI-18, © Idem XVII-24. 1 Idem. PXK-8—5. * Idem XXVI-88—89. © Idem XLI-10. 10 Idem LI-56—58.. he Idem LI-22—23.
hin oa
ps a.
110 AD-DaMini’s
adds that if these verses are placed in any commodity, or a house, . or a shop, or any thing else, God will preserve it. I (the author ) say that it is a very beneficial and tried thing. -
Ath-Tha‘labf, Ibn-‘Attyah, al-Kurtubf, and others relate on the authority of Sélim b. Abf’l-Ja‘d, who said, “A copy of the Kur’An belonging to us was burnt, and nothing remained ( unburnt ) out of it, excepting the words of God, “Ay, to God affairs do tend! ”* and a copy of the Kur’an belonging to us was drowned, and every- thing in it was obliterated (wiped off) excepting this verse.”
Our shaikh, the Imam, one who knew God, ‘Abd-Allah b; Asa‘d al-Yafi't has informed us, saying, “Ihave heard from our master, the knowing one, the Imam Ab@-‘Abd-All4h Muhammad al- Kurashi regarding his shaikh Ab@’r-Rabf* al-MAla}t as having said to him, ‘Shall I not inform you of a treasure out of which you may spend (as much as you like) and which will yet not become exhausted?’ He replied, ‘Yes’, upon which the shaikh said, ‘Say, “By God, O one God! O sole one! O existing one! O beneficent one! QO dispenser of riches! © generous one! O bestower of gifts! O possessor of bounty ! O self-sufficient one! O satisfying one! O opener (of the gates of sustenance and mercy)! O granter of means of sustenance! O wise one! O living one! O eternal one! O merciful one! O com- passionate one! O creator of heavens and earth! O one pos- sessing glory and reverence! O affectionate one! O propitious one! Cause to blow over to me from Thee the blast of goodness, by which I may become independent of others than Thyself! “If ye wish the matter to be decided, «decision has now come to you.” * “ Verily, we have given thee an obvious victory!” > “ Help from God and vic- tory nigh!”* O God! 0 self-sufficient one! O praised one! O creator and returner! O loving one! O possessor of the glorious throne! O doer of what Thou desirest! Grant (me) enough of Thy law- fal things to make me independent of Thy unlawful things, make me independent by Thy grace of others than Thyself, and preserve me with that with which Thou hast preserved the Books of the prophets, and help me with that with which Thou helpedst the apostles. Verily,
» Al-Kurfo XLII-53. * Idem VIII-19. 8 Idem XLVIII-1, «4 Idem UXI-18,
BaYit AL-BAYAWIN lll
{”?
mart mighty over all He said, ‘ Whoever recites this always tp 3 r every prayer, especially after the Friday congregational prayer, 1 will preserve him from every frightening thing, grant him help st his enemies, make him wealthy, give him the means of sustenance m where they are not expected, render his means of livelihood easy, mc | pay off the debt against him; even if the debts against him are as hig as mountains, God will pay them off by His benevolence and merosity. 7”
Tbn-‘Adt relates on the authority of ‘Abd-ar-Rahmfn al- ). arasht, who said, “ We havo been informed by Muhammad bh. y, lyAd b. Ma‘rff, who had it from Ja‘far b. Hasan, who had it from Bi father, who said, ‘ We have been informed by Th&bit al-Bunanf, m the authority of Anas, who said that the Apostle of God said, “I ed God for the Most Great Name, upon which Gabriel brought 1E-to me covered and sealed; it consists in saying, ‘O God, I ask Ahee in Thy Most Great Name, the concealed, the pure, the clean, the Purified, the holy, the blessed, the living, the self-existent!’”’” ‘Ai fahah (once) said (to the Prophet), “May my father and mother be our ransom! Teach it (the Most Great Name) to me, upon which he roplied, “O ‘A’ishah, we are prohibited to teach it to women, shildren, and fools.”
q (Further information.) It is related onthe authority of AbQ~ ‘Hurairah, who said, ‘‘ While Jesus, the son of Mary, and John, the Non of Zacharias, were (once) going together, they saw a wild she- goat (or ewe) in labour, upon which Jesus said to John, ‘ Say these yords, “Hanna (Hannah) gave birth to John, and Mary gave birth to RJesus; the earth calls thee, O young one, come forth, O young one!” ?” mmfd b. Zaid states that, if these words are uttered near any ‘woman in labour in a tribe, she will not be long in delivering by the rder of God. John (Yahya) was the first one to believe in Jesus; they were the sons of (each other’ 8) maternal aunts, and the former was older than the latter by six months; John was killed before the translation of Jesus to heaven. It is related regarding Ydsuf b Ubaid as having said, “No man can say, ‘O God, Thou art my Fpreparation in my distress, Thou art my companion in my exile, Thou art my preserver in my affliction, and Thou art the pro- rider of my happiness!’ near a woman or a beast in labour, without
fae » “a -- "oe »
! {
ea a oe we
112 AD-DAMIRI’S
God rendering easy for her the act of delivering her young one.” Some of the physicians state with regard to the properties of the cuttle- bone that, if it be hung on the person of a woman in labour, it will render delivery easy; and in the same way, if the shell of an egg be pounded fine and drunk with water, it will render delivery easy; it has been tried numerous times aud found to be true. |
It is said in a tradition, “A believer is like 8 goat or sheep that has eaten a needle (ma’biirah),” that is to say, one that-has eaten in its food a needle, which has then stuck fast in its interior, and in conse- quence of which, the animal does not ent anything, and if it does eat, the food does not do it any good. It is also said in the same tradi- tion, “A hypocrite is like a goat or sheep living (rabidah) between two flocks,” by which the Prophet meant one that is ansettled between two flocks of gonts or sheep,—neither belonging to these nor to those. Ar-rdbiduh also means certain angels who were sent down with Adam, and who guide those that err from the right way, 20 called perhaps from their remaining (on the earth), Al-Jawhart atates that ar-rdlidah means the bearers of evidence (igen! | Gee) or guardian angels, of whom the earth is not destitute. |
(Lawfulness or unlawfulness.) It is lawful to eat it with all. If a person be directed to take a shdt, he may be given a small one in body or a large one, a sound one or a defective one, and a sheep or 2 goat, the word being traly applied to all (of them).
(Side-information.) With regard to its lawfulness as a sacrifi- cia) animal, a sacrifice is (only) an institute of the Prophet and there- fore not obligatory, but itis not valid unless the animal is one of the cattle-kind (an-na‘m). Out of sheep none makes satisfaction (as a sacrifice) but aljadha‘ah, which is one that has completed a full year and entered upon the sccond year, according to the doctors of our sect, a8 has been already related under the latter ¢ in the art. ioaq’!; and out of goats none makes satisfaction but ath-thantyah, which is one that has entered upon the third year. It ought to bea gound one and free from any defect having an injurious effect on its flesh ; 2 lean one, or one blind of one eye, or a sick one, or a lame one, er a mangy one, or one with broken horn, or one with its ears cut, or exe born without ears, does not make satisfaction (as a sacrifice). As to ene with split ears, there are two opinions;—so itis said in al-‘Ubdb.
mayir aL-gayawin 113
one does not make satisfaction, much less would a totally ; but as to dimness and weakness of sight in one or both not debar it from making satisfaction (as a sacrifice). Ar- s that, ifa white opacity covers the pupil, destroying a most of it is destroyed, the animal does not muke satisfac- ifice, but if only a little part is destroyed, it does. With sht-blindness, in which the animal sees in the day but not @ are two opinions, the correct one being that it makes sa- ‘here isa prohibition with regard to ¥4/1, which means one that roams about in the pasturage, but grazes only a ‘omes emaciated. As to one with an ear cut, the sacrificer ito. consideration (certain things); if none of the defect it the pendulous part or edge of it still remains, it is truly ed; «l-Kafffl, however, states that it does not make ven if n part of the car is visible. If there bea good deal in relation to the (whole) ear, it does not at all make and ifonly a little, it does not truly make satisfaction, E the loss of an edible part. The Im&m (al-Haramain) 1¢ difference between much and little is that, if there ‘ect from a distance, it is mach, otherwise it is a little. 1 states that, if the cut part is under’ a third, it is not A mark made by branding is not against it, but some are two opinions regarding it. A goator sheep with small satisfaction, but one from the thigh of which a wolf visibly largish piece does not make it, nor does a sheep cut off, according to our religious doctrines. A sheop
without an udder, or a sheep without w tail, truly aks satisfaction, whilst a portion of either of them ‘is like the whole of either being cut off. One with cut off does not make satisfaction, and, truly speaking, genitals cut off and a castrated one make satisfaction. , however, come out with a very strange thing, stating toa castrated ono two views and holding the view castrated ono does not make satisfaction. A hornless tisfaction, and so also one with a broken horn, whether is healed or not. But al-MuhAmilf has decided in at it does not make sutisfaction, as has been already Saffal states that, unless the pain caused by the breaking
114 AD-pDAnMirt’s
of the horn has affected the flesh, it is like a mangy one, but one with the horns entire is better. A goat or sheep some of whose teeth are gone makes satisfaction.
(Information.) Al-Jawhari states that there are four dialectical forms of the word 4s@3! (sacrificial animal)' , namely, 1 ughtyah, 2 idhtyah, pl. of both addht, 3 dahtyah, pl. dahdyé, and 4 adhdh like arfdh, pl. adha, like arfa. From the last one is formed es®*Y! 052 (the Day of Sacrifice—10th of Dhd’l-Hijjah).
(Side-information.) Design (ntyah) is an essential condition with regard to a sacrificial animal, and it is truly allowable to entertain it (some time) before slaughtering it. If one says, “I have set aside this sheep or goat asa sacrificial animal,”—is that enough by way of specifying, whilst an intention (ka sd) is short of a design to slaughter it? There are two views regarding it, the correct one being that it is not enough, for a sacrifice is only one of the institutes of the Prophet, as has been already stated, and is in itself a thing by which nearness (to God) is sought; it is therefore necessary to entertain a design (ntyah). The Imém and al-Gazzalt have, however, elected the doctrine that itis enough. If we say that it is enough, it is desirable to make the design anew.
(Side-information.) It is desirable for a person setting aside a sacrificial animal to slaughter it himself with his hand, but it is (also) allowable for him to entrust that duty to another person. It is allowable to entrust it to any person whose act of slaughtering is held in the light of being a lawful one, but it is better that that person should be a Muslim and a jurisconsult, so that he may know of the proper time (for it) and the necessary conditions about it. But it is also allowable to appoint on one’s behalf a person out of any people believing in a revealed Scripture. MaAlik, however, states that it is not allowable, and that what he may slaughter is only a sheep or goat for meat. Al-Muwaffak b. Tahir of the Hanbali school states on the authority of Ahmad in the same way.
It is desirable that a third (of the sacrificed animal) may be eaten (by the sacrificer and his people), a third given away as a present, and athird given away in charity; bat in another statement it is said that a half may be eaten and the other
2 A sheep or goat, also a camel, and a bull or cow slaughtered as a sacrifice,
gayi AL-HAYAWiN 115
harity, If, however, the sacrificer eats according to our religious doctrine, he must alue of the part which is sufficient for him his the smallest part; but some say that he and some others say that he must pay a pe- ae part which is desirable for him (to eat), f. It is not allowable to sell any part of it to the butcher as his hire, but the hire (pro- must be given by the sacrificer (separately), hire (provisions) for reaping.
Know that the learned say that the keeping cad animal above three days is interdicted. ition if it is allowable to eat the whole of it, : of them being in the affirmative; it is given +f, and Ibn-al-Kaiss and elected by Ibn-al-Wa- yecnuse it is allowable to eat most of it, it is le, whilst the reward (of sacrificing it) is to he 1e spilling (shedding) of blood with the in- UJ1a.a5), Ibn-al-Kass has based this opinion tion of ash-Shafi'). Al-Mawaffak the Hanbalt
on the authority of Ab-Hanifah, but tho spinions is that it is absolutely necessary to [nantity sufficient in the sense of that word
If one says, “I have set aside this sheep or sacrificed, or as a vow,” that he would sncri- coat, he has lost his ownership of it and has no ing it ns he pleases, hy way of selling it, or or changing it or even a part of it; but there uthority of the Shaikh Abd-‘Alt, namely, that ership of,it, until itis slaughtered and its flesh » case being analogous to this:—if ho says, his slave,” he does not lose his ownership of ' frees him. According to Abd-Hantfah, he ‘ship of the sheep or goat, but it is not allow- shange it, If he vows to free n certain slave, hi:n to sell or change that slave, though ho rship of him. Abf-Hanifah, however, states
twee eee | e-
116 Ab-baniri’s
that it is allowable for him to eell the slave and to change him. If he sells the sheep or gont, it ought to be taken back if it be in existence (at the time of sacrifice), but if the purchaser kills it or it. dies while it is in his possession, he is bound to pay the price of it, from the day of taking delivery of it to the day of its death. If two- men slaughter each other’s animal intended for sacrifice, without each other’s permission, each one of them must pay a fine equal to the difference between the prices of the two animals, in which case each animal makes satisfaction as a sacrifice.
(Side-information.) Al-Mabamili states that one stabs in the neck (nahr) in the case of camels, and cuts the throat (dhabh) in the case of sheep and goats, but it is allowable to stab both, camels and sheep and goata, in the neck, and to cut the throats of both, camels and sheep and goats. The place of stabbing, according to the institutes (of the Prophet) and choice, is the pit above the breast- bone (al-labbah), and that of cutting the throat is the lowermost part of the junction of the two jaws. In a complete cutting of the throat, it is necessary to cut the trachen (wind-pipe), the esophagus (food-pipe), and the two external jugular veins, and the least amount of cutting required to satisfy the conditions of lawful slaughtering is that the wind-pipo and the food-pipe must become visible.
(Side-information.) If an animal intended for sacrifice gives birth to a young one, itis necessary to slaughtor its young one with it, whether it has been specified or is (only) in trast (dhimmah) after the sacrificer’s specifying it, ‘The sacrificer may drink such of its milk as may remain after satisfying its young one;—so the MKadt Sa‘td al-Hurawt says.
(Proverbs.) ‘Every sheep or goat is suspended by its (own) leg.”
~The first one to say it was Wakt* b. Salamah b. Jahair b. Iyad,
who succeeded Jarhum in the government of the Sacred House. He built a lofty palace in the lower part of Makkah and kept in ita slave-woman culled Hazwarah, from whom the Hazwarah which is in Makkah is called; he placed in the palace a lad- der, and used to assert that he was in the habit of ascending it to converse from it with his Lord. He used to say a great many good maxims, and the learned men of the Arabs used to say that he was one of the truthful ones. When his death drew
Havdr AL-HAY AWAN 117
Bear, he collected his sons and said to them, “ Hear my exhortation, 4: ollow him who follows the right way, and relinquish him who errs ; ery sheep or goat is suspended by its (own) leg.” It has mow passed into a proverb, meaning that every one is rewarded mocording to his action. ‘“ ‘ “ Nor shall one bearing a burden bear she burden of another.”?’”
‘Ss ( Properties. ) If the skin of a sheep or goat be taken when it is ust skinned and put on a person beaten with lashes, it will benefit him and relieve his pain. fi Spoltl (ash-Shamurk)—A young (male) domestic fowl a few days before it lays eggs;—so it is said in al-Afuragsa‘. Its sobriquet is BOA- yarlic It is an arabicized word from (the Persian) shdh murz,
beeing the king of birds.
| aa LSJ (ash-Shdhtn).—[The gerfalcon].* Pl. shawdhin and
mrehaydita, It is not an Arabic word, but the Arabs use it, Al-Farazdak
; ys ome
_ “ Anger (or heat) passes not away from him quickly, nor does it become less ;
Nuwairah’s anger (or activity) contends with gerfalcons (ash- xhaydhin),??
< he lines are given in a version with the word ash-shawdhin. b= ‘Abd-Allah b. al-Mubérak says :—
“A man opens a shop for trading in, But you have, verily, opened for yourself a shop for religion, Between colunns—a shop without a lock to it; You purchase with religion the property of poor people, And have made of your religion a gerfalcon (shdhin) to chase with, But the owners of falcons (ash-shawdhin) never prosper.”
FSomo of his verses resembling these lines have been already given Fander the letter yin the art. ¢g54J!. Among his other sayings iis this:—‘* We learnt knowledge for this world, but it has led us to our leaving off the world.”
1 Al-Kur’An VI-164. *® In Egypt Falco lanarius. In Palestine this fname is applied to the long-legged buzzard Juteo ferox, the lanner being called sakr shihta.
Si,
ie oe.
118 AD-paMint’s !
There are three varieties of ash-shdhtn, namely, shdkbr (gerfalcon), kafdmi, and antkt. Truly speaking, the gerfulcon isa species of the hawk (as-sekr), but it is cooler and drier than it in’ temperament, and on that account its motion in alighting from above: is a rapid one, and on that account also it pounces on its prey in a: direct way, without hovering over itin circles; but. it is cowardly and backward (in attacking); notwithstanding which, it is greatly addicted to chasing, sometimes on that account striking itself on the ground and dying. Its bones are harder than those of all other birds of prey, and some state that it is like its name (in nature), that is to say, (the beain of ) a balance, because it is neither uble to bear the slightest oversatiation nor the least degree of hunger. The best (prais- ed) one of its kind in descriptive characters ought to be large in the head, wide in the eyes, wide in the breast, full in the upper part of the breast, broad in the middle, strong in the thighs, short in the legs, scanty in plumage, thin in the tail, and if its two wings be drawn over it, no portion of them ought to be redundant; if it be a bird of this description, it would chase the crane and other birds.
It is said that the first one to chase with it was Constantine, for whom gerfalcons used to be trained and taught to hover over him in circles when he mounted (his horse), thus shading him from the sun ; they used to come down one moment and go up another mo- ment (over him). When he mounted, they used to stand round about him, and one day it happened that he had just mounted (his horse), when a bird haying sprung from the ground, one of these gerfalcons pounced upon it; so he took it and having liked it, trained it for the chase.
Its lawfulness or unlawfulness will be given under the letter
in the art. _,Ra/!, .
[The author here gives a copy of one of the Rasd’il (epistles) written by him from al-Madinah to F&ris-ad-din Shahin, consisting of a series of metaphors taken from astronomical names in his praise, which is omitted here on account of its length and its being uncon- nected with the subject of this article.]
The interpretation of it in dreams also will be given in the
art. ,ral,,
HAYAT AL-HAYAWAN 119
. SJ | (ash-Shabab).—A bull advanced in years (full-grown) ; v ash-shabtb and al-mishabd.
7 (ash-Shabath).:—The spider. It is said in al-Afuhkam that ‘a certain small creeping animal having six long legs, yellow in hack and in the outer side of the legs, black in its head, and blue i ‘eyes. Some say that it is a certain small creeping animal midg many legs, big in the head, wide in its mouth, and high in om nder part (of its body), that perforates (rips) the ground and is Séame as the animal called shahmat-al-ard. Pl. ashbdth and shib- . Al-Jawhart states that ash-shabath is a certain small creeping Bis having many legs; one ought not to call it ash-shibth in the 3 ¥.3 the pl. is shibthdn, like kharab, pl. khirbdn.
Be (Lawfulnoss or unlawfulness.) It is unlawful to eat it, be- » it is one of al-hashardt (the creeping things of the earth).
Bi | (ash-Shibthdn).—Ibn-Kutaibah states in Adab al-kdtib : f it isn certain small creeping animal found in sand; it is so called A Socount of its adhering to the thing it creeps on. A poet says :— ig “ “The steps of shibthan are death to them.”
MF (Lawfulnoss or unlawfulness.) It is unlawful to ent it, because | 14 : § one of the creeping things of the earth, which cannot be eaten.
Bogen (asheShibdi').—The scorpion. Pl. ash-shibédi‘; so Abt-‘Amr
and al-Asma‘t say. It is related in a tradition, ‘““Whoever bites his ibali' is secure from sins, ” that is to say, his tongue, fieaning thereby, “he is silent and does not discuss any subject with Shoes that are in the habit of discussing and does not sting people with it,” because one that has bitten his tongue does not speak, the myongue being here likened to the injurious scorpion.
A (ata S| (ash-Shabarbas).—Like safarjal. A small he-camel.
a Vad | (ash-Shibl).—The whelp of the lion, when it has attained the age to seek its prey.—Pl. ashbdl and shubdl.
& he
#: » Probably Galeodes called in ‘Oman bit-shabak—@. arabe.
120 AD-DAMiRI’s
B32)! (ash-Shabwah)—The scorpion. Pl. shabawdt. A rAjiz says:— | “A acorpion has commenced to tremble
And to cover its hind part with flesh and contract itaelf and turn
ite tail.”
bya (ash-Shabliit).—[A species of Cyprinus or carp.] Like saffad. A certain species of fish. Al-Laith states that as-sabbét is a — dialectical variety of the word. It is slender in the tail, wide in the - middle, soft to the feel, and small in the head. The females of this species are few in number and the males many, and on that account its eggs are scanty. :
Some of the fishermen state that when it gets caught in a net and is unable to get out of it, it knows that nothing but jumping would save it; it therefore draws back the length of a spear, then squeezes itself and jumps, sometimes jumping into the air a height — of more than ten cubits, and thus perforating the net, it gets out of it. Its flesh is very excellent, and it is found largely in the Tigris.
ote | (ash-Shuja'), also ete (ash-Shujd‘).—A certain large serpent that jamps at a rider and (also) at a person on foot, and stands up on its tail, sometimes reaching the head of a rider. Itis | found in deserts.
It is related that Malik b. Ad-ham went ont (one day) for | the chase, and when he reached a barren part of tho country, he became thirsty. He had a party of his followers with him, and they | went in search of water, but did not succeed in getting any. So, . he alighted, and a tent was pitched for him. He then ordered his ‘ followers to search for water and game; they therefure went ° in search of them and found a dabb, with which they came to him. He said to them, “Roast it, but do not cook it completely, and then suck it; perchance you may be benefited by it.”” They did that, They then found a shujd‘ which they wanted to kill, but it went to Malik in his tent, upon which he said, “ It has sought my protection, give it therefore protection,” which they accordingly did. He and his followers then went forth in search of water, when an. unknown voice from an invisible speaker addressed them thus :—
“© men, O men, you will find no water at all, Until you urge your camels to undergo fatigue this day ;
mavir AL-Bayawin 121
2 the road on the right, where by the sand-hill is water, er which is deep and a spring which clears away disease ; when you will have satisfied your want of it, s your camels to drink out of it and fill your skins with it.” ‘ollowors thereupon followed the direction which the cribed to them in verse, nnd they came upon« deep which they gave water to drink to their camels and e for themselves as travelling-provision. When they had ay could not see any trace of the spring; but the same ve again addressed them saying :— {Glik, may God cause your reward to be good on our account ! sis my parting farewell and salutation to you: aot withhold the doing of kindness to any one, if a man withholds kindness, it is also withheld from him ; lasts, even if a long tine passes over a man’s death, ilst he is blamed for evil while he lives.” ated in the two Sahths, on the authority of Jabir, h, and Ibn-Mas‘dd, that the Prophet said, “There is not oes not pay the poor-rate on his property but will have athe Day of Judgment a bald-headed (g 59!) shujdt, ollections of the poisonous foam at the sides of its mouth n which he will run away, but it will follow him, until £ round his neck.” In the version given by Muslim it will follow him with its mouth wide open, and when it tim, he will ran away from it, but it will ery out to him, treasnre which you have stored up,’ and when he sees no escape from it, he will insert his hand into its mouth, t will bite it (4¢+-4%35), as a stallion-camel bites (its food) ; seize the two projecting portions of his jaw under the J)? that is to say, the two corners of his mouth (43504), him, ‘I am your property, Iam your treasure;’ it will tis verse of the Kur’&n, “And let not those who are nig- ; God has given them of His grace, count that it is best ay, it is worse for them, What they have been niggard of llar round their necks upon the resurrection day.”*”
-akra‘) is one, the hair of whose head has fallen off and i white by reagon of the poison. w 45J! (az-zaltbatdn)
An IIT-175 and 176.
122 AD-DAMiRi’s
are the two collections of foam (w&tz,—rtshatdn) on the two sides of the mouth, from the great quantity of the poison (in it); there may be collections like them in the corners of the mouth of a man when he speaks much. Some say that it means the two spots in ita eyes, and that the variety of serpents in which this descriptive character is found is the most malignant. Others state that they are the two canine teeth projecting out of its month. (¢oAay=it will eat it or Lite it (the hand); the action conveyed by the word p44! (al-kadm) is performed with the edges of the front teeth, whilst that conveyed by the word pease! | (al-khagm) is performed with the whole mouth; some say that al-kadmis eating dry things, and that al-khadm is eating moist things.
The Arabs assért that when a man has been long hungry, a serpent appears in his belly, which they call ash-shujd‘ and ag-safar. Abi-Khirdsh says addressing his wife :—
‘I turn away the serpent of my stomach (ehujd‘ al-batn),—had you only known it !-- And render easy for others of your family than myself, the getting of food; I drink in the evening plain cold water, and tarn back, Whilst food has a particular relish in the eyes of one living on little.”
A poet says :-— “ He looked down as looks the serpent ash-shujd*,? And had he seen his way to plunging his bold canine teeth (s (40), he would have bitten (struck),”
This is a dialectical peculiarity of the Beni’l-Harith ‘b. Ka‘b, namely, the retention of the ! of the dual number in the two cases, the accusa- tive and the genitive; itis also the rule of the Katis. As an example of it are the words of God, “These twain are certainly two magicians (lpm lel y1d4 w!).”
(Interpretation of itin dreams.) In a dream it indicates a bold son, or a wife (woman) perfect in experience.
ous gyy2 | (ash-Shuhritr)—Like suhntin. A certain black bird
larger than the size of a sparrow, that sings different airs;—so I[bn-
t When the poison is collected in its poison-sacs. * Al-Kur’dn XX-66.
HAYAT AL-HAYAWAN 123
1 and others say. How beautiful are the lines of the Shaikh, the learned, ‘Ali’d-din al-Bajt, who died in 714 A. H. !
“Through the bulbul, the nightingale, and the shuhrér, The heart of one who is sad and beguiled with a vain hope ig clothed with joy ; Rise up quickly and enatch the pleasure Which the hand of the Omnipotent has beneficently granted.”
et has said excellently in describing it :— “A garden, the branches of the trees in which are full of flowera, the birds in which are singing, With the duty of watering which the clouds are entrusted, And over which the singing shuhriir has cast a shade ; You think it to be a small black piper, whose flute is made of gold.”
beautiful is his word ausaictd, which is the dim. of aswad t her poet has said excellently :— “ He has on hia rosy cheek a mole, Round which the violet of his cheeks encircles, Like a shuhrtir hiding in a thicket, . Out of fear of the bird of prey pouncing from the pupil of his eye.”’
[ts lawfulness or anlawfulness is like that of the sparrow, which be given hereafter.
Tuterpretation of it in dreams.) In a dream it indicates a r of a aultén possessing a knowledge of grammar and good man- sometimes it indicates a sagacious and eloquent son or a boy ing in a school.
7 2 us y AT ig=* (Shahmat-al-ard).—A certain worm that, if a man ag it, contracts and becomes like a bead. Al-Kazwint states in kl that it is called al-khardf{t, and that it is a long red worm in moist localities. Az-Zamakhshart states in Ralt‘wl-abrdr that small worm speckled with red spots looking like a white ad that the hand of a woman is likened to it. Hurmus states is a small animal with a pleasant smell ; fire does not burn it; srs fire from one direction and comes vut of it in another on.
’roperties.) He who paints himself with its fat will not be | by fire, even if he enters it. IE it be taken, dried, and given
124 AD-DAMIK?’8
to drink to a woman in difficult labour, she will deliver immediately. Al-Kazwinl states that, if it be roasted and eaten with bread, it will | diasolve stone in the bladder. If it be dried and given to eat to one.i suffering from jaundice (or scrofula), it will take away his yellow’ colour. If its ashes be mixed with oil and painted on the head of a bald man, it will cause hair to grow and remove the baldness.
Its lawfulness or unlawfulness and the interpretation of it in dreams are like those ofa worm (oyV!). It has tbeen already mene |
tioned under the letter » that itis not eaten, because it ia one of the filthy things. :
Fea (ash-Shadhd).—Dog-fies ; they also light on camels. N. of unity shadhdh. :
Y Lye (ash-Sharrdn).—Certain insects resembling mosquitoes, which cover the faces of men.
Ge syJ | (ash-Shirshik).—The same as the green magpie (ash. shakircab,
J 5 pad ! (ask-Shurshdr).—Like ‘ugfir. A certain bird like the sparrow, of an ashy colour with some mixture of redness ;—~s0. Ibn-Sidah says. It has been already mentioned under the letter y that it is same as abii-barikish,
(Lawfulness or unlawfulness.) It is lawful to eat it, ‘because it is included in all the passerine birds.
é wl (ash-Shary), oi (ash-Shirg), and % pall (ash-Sharag).— —
A small frog. It will be described in the art. e o.4/! under the letter cs.
hye! | (ash-Sharanba).—Like habants. A certain well-known bird ; the Arabs of the desert know it.
asl (ash-Shasar).—The young one of the gazelle; and so also ash-shdsir;—so Aba-' Ubaidah says.
HAYAT AL-HAYAWAN 125
4 ;
e ¥
“2
iY oes (ash-Sha‘rd’), also Lab (ash-Shi‘rd’).—Certain blue or A flies that light on camels, asses, and dogs, causing them consider< Sele injury. Some say that they are flies like the dog-flies,
F It is related in as-Siruh that the believers in the plurality of aq encamped at Uhud on Wednesday, and that when the Apostle a ‘God heard of that, he took counsel with his companions, and lled ‘Abd-Allah b. Ubayy b.Saldl, whom he never used to call pefore, and took counsel with him too. ‘ Abd-All&h hb. Uhayy eplied and so also did most of the Helpers, “*OQ Apostle of God,. Ray in aleMadinah and do not march out to them, for by God, we. Mave never (before) gone forth out of it to meet an enemy without ; 5 lutter having obtained the desired object from us, and an enemy = never entered here against us without our having obtained the desirod object from him “—how then when you are with us! Leaye- em alone, O Apostle of God. If they remain, they will be in an- ‘i plight, and if they march in here, the men will fixht with them, id the women and children will throw stones at them from above Mhem, ufter which, if they retreat, they will retreat disappointed.” The Apostle of God was pleased with this counsel, but some of his . pmynnions suid to him, “ Let us march out against those dogs, so. Bhat they may not observe that we have held back from them from . porrice, and that we are weak.” The Apostle of God then said,, have dreamt of xn cow in tho act of being slaughtered, which I Riterpret to mean a good thing; and I have dreamt of the end of My eword being broken, which [ interpret to indicate a defeat; and Thave dreamt of my being clad in a strony coat of mail, which I oan Boterpret to mean al- Madinal. TE you are of. the opinion of staying ‘ ¥ al-Madtnah, do so.” ‘The Prophet himself wished that the enemy ar hould enter the city and fight in the streets; but such of the Mus- Bins a3 were not present at the lattle of Badr and whom God had favoured with the hope of being present at Uhud said, “ Let us forth to meet the enemies of God.” The Apostle of God serefore went inside his house and put on his coat of mail. When Bh yyanw that he had put on his armour, they said (among them- Blves), “ Bad is what you have done! We counsel the Apostle of # ol, whilst he receives a revelation!” They therefore said to him, “Do hat you think proper, O Apostle of God,” and apologized to him.
126 AD-DAMiRI’s
He then said, “It does not become a prophet to wear his coat of | mail and then to lay it down, until he fights (with the enemy).”
a ee) ae vee
The unbelievers remained encamped at Ubud on Wednesday : and Thursday, and on Friday the Apostle of God marched out | against them, after. saying the Friday congregational prayer with! his followers. Early on Saturday morning, the middle of Shaw wal 3 A.H.,he reached a branch of the hill of Ubud. His followers were . seven ‘hundred in number. Placing ‘Abd-Allah b, Jubair, the | brother of Khawwit b. Jubair, at the head of the archers, who were | fifty in number, he said to them, “ Remain at the foot of the hill ‘ and scatter (over the enemy) showers of arrows, so that they may | not be able to turn our flank, and whether we gain the victory or | they, cease not from doing that, until I send you (a word), for We shall be continually _ victorions so long as you remain steadfast in ° your position.”
Kouraish then advanced, with Khalid b. al-Walfd at the head of their right wing and ‘Ikrimah b. Abt-Jalhl at the head of their left ‘ wing, and with the women beating timbrels and singing poems, | They then fouglt, until the battle waxed hot, when the Apostle of God took his sword and said, “ Who will take this sword, give it its : due, and strike with it the enemy, so thatit may save us?” Abf- -Duja- | nah Sim&k b. Kharashah thereupon took it, and when he took it, ho‘ wrapped round his head a red turban and commenced to walk in an | : elegant and self-conceited manner, twisting about his body, upon’ which the Apostle of God said, “ Verily, that is a walk which God hates, excepting in this place.” Abf-Dujanah then clave with . it the heads of the unbelievers, whilst the Prophet and his followers * attacked them and broke their ranks. The followers of ‘Abd- Allah: b. Jubair then shouted out, “ Plunder, plunder! By God, let us go to; the people and take our share of the booty.” When they therefore - went to them, their faces were tarned away. Az-Zubair b. al-‘Aw-: waAm states that, when the archers saw that the general body of the enemy’s army had gone away, and that their own comrades were engaged i in plundering, they also advanced with the desire of obtain-— ing some hooty. When Khalid saw the small number of the archers, and that the men were busy plundering and their flank was thus exposed, he shouted out to tho cavalry of the unbeliovers, and then
ne.
w Hayit AL-HAYAWAN | 127
attacked the followers of the Apostle of God from their rear and defeated them. ‘Abd-Allah b. Kami’yah threw g stone at the Prophet, Fwhich broke one of his lateral incisor-teeth and his nose and wounded ‘ata face, causing him to feel very weak. His companions having in he meantime become separated from him,he stood up near a rock in ‘order to climb it, but being attired in two coats of mail, he could ‘mot climb up ; 80, Talhah sat under him, and (with that support) the Apostle of God managed to climb it, until he was firmly settled on it. Hind and the women who were with her waited (in the field of tbattle) and mutilated the dead, cutting off their enrs and noses, ‘so much so that Hind made necklaces of them and gave them to Prat she then tore out the liver of Hamzah and chewed it, but
t being able to swallow it, she spat it out. See ‘Abd-Allih b. Kami’yah had advanced with the intention of
playing the Prophet, but Mus‘ab b. ‘Umair, the bearer of the Apo- o's standard, having repelled him from the Prophet, he (Ibn-Kami’- yah killed him (instead). Thinking that he had slain the Apostle of » he returned, saying, “I have slain Muhammad,” upon which ‘the ory, “Verily, ‘Muhammad is slain,” went forth. It is said that this ferier was Iblis) Tho men then retreated, and the Apostle of God ‘commenced to call them to the worship of God, but only thirty men gathered together and defended him, so that they kept the unbelie- vers from him. The hand of Talhah was wounded when he defended pwith it the Apostle of God, and an eye of Katadah was wounded at ‘that time, so that it lay hanging on his cheek, but the Apostle of God having replaced it in its proper place, it became even better than Ewns originally,
». When the Apostle of God turned away, Ubayy b. Khalaf al- Jamabt overtook him, saying, “I am not saved, if Muhammad is “saved ”? upon which the men said, “ O Apostle of God, shall not one fof u us tarnround upon him?” He replied, ‘‘ Leave him alone,” until he ‘eame quite close. Ubayy used to meet the Apostle of God before hat and say, “I have a mare which I feed every day ona fark’ of rah*, so that I may slay you mounted on it,” and the Apostle rf God used to reply, “ But [ shall slay you, if God wills it” When
ty. fed
«2 A certain measure of capacity.—See Lane’s Lex. *® A species of millet , Helens sorghum of Linn. .
128 AD-DAMini’s
therefore he approached him at the battle of Uhud mounted on his} mare, the Apostle of God took the javelin from al-Harith b. as-Sim- mah and shook it so violently that the followers of the Prophet (we) were scattered awny from it, in the same way as the sha‘rd’ flies fly’ away from the back of a camel, when it shakes itself. He then: gave him a stab with it in his neck, which scratched a mark on it but not a large one. Ubayy thereupon fell from his mare, bellowing like a ball and saying, “Muhammad has killed me.” His friends then carried him and took him to Kuraish; his blood, however, did not: flow out bat collected inside, so they said to him, “ No harm will come to yoo.” But he replied, ‘Indeed not! Ii this stab was inflicted on} the Rabf‘uh and Mudar (clans), it would have killed them. Did he} not say, ‘I shall kill you’? By God, had he (only) spat on me after} those words, he would have killed me.” The enemy of God remained not more than a day and died ina place called Sarif. Hasado b.3 Thabit al-Ansdri says regarding him :— sj “He had, verily, inherited deviation from the right course from his father ; Ubayy,—when the Apostle came before him to combat,— You came to him carrying decayed boues (in your body) And threatened him, bat you were ignorant of his power.” | The Apostle of God said, “The greatest torture among men is for him who slays a prophet or whoma prophet slays,” because it is a well-§ known thing that a prophet does not kill anybody, nor does such a thing happen, unless he is the worst of men.
Rpee (ush-Shagwi’).—The eagle, so called, because its upper mandible exceeds tha lower one (in length). A poet says :—-
“An eagle dwelling between the most difficult place in a mountain and the highest par: thereof.”’2 :
-Uus TT eg ote)! (ash-Shafda‘).—A small frog;—so Ibn-Sidah says.
Uw ; ’ | wPRas) (ash-Shifnin).—Like al-yishnin. A certain cross: breed produced between two species (of birds) which can be eaten. Al-4
Jahid reckons it among the species of pigeons. Some say that it ig 4 the same as what the vuluar call al-yamdm. Its note (voice);
1 Lane’s Lex. art. (34 .
BAVAT AL-BAYAWAN . 129
like that of the musical instrument arrubéb, and tholic tone init. Pl. shaydntn, Their voices are hey are mixed together. It is a partof its nature » loses its female mate, it always remains single, | likewise the female, if it loses its male mate. IE \ feathers fall off, and it then refnsed to tread. An- natore is that it prefers seclnsion. It is given to , and guarding against, its enemies.
or unlawfalness.) It is lawful to eat it with all.
Tts flesh is hot and dry, and on that account this to be eaten, unless the birds are young and such ch feathers after the first feathers (al-makhd/t/). ced from its flesh is hot and dry, but a large rproves it. The eating of its eggs with olive oil ial power. If the oil of roses be added to its mate 2 woman uses it externally (asa pessary), it will n pain of the womb. If one applies its blood to his it will have an aphrodisiacal effect, and if he dies, marry again. Among tho remedies beneficial in welling of the eye is this one :—To drop into it the ihéfutn or the blood of a pigeon and then to place ide it cotton-wool moistened with the white of an
some oil of roses. It is a tried and beneficial
hikk).—Al-Kazwint states that it is one of the
having the appearance of half x human being. It ne-nusnds is a cross-breed between a shikk and a t presents itsel£ to a man in his travels. | that ‘Alkamah b. Safwan b. Umayyah went out ched a certain place, where a shikk presented himself ch ‘Alkamah said to him, “O shikk, what is there thee? Put away thy sword from me into its Ist thou kill one who would not kill thee?” The ome on, and bear~ patiently what is decreed for struck cach other and both fell down dead.
130 AD-pamtini’s
As to Shikk and Satth, they were the two great soothsayers, — the former half a human being having one hand, one foot, and one eye; and the latter without any bones or fingers, so that he could be folded up like a mat. They were both born on the day that Turaifah the soothsayer, the wife of ‘Amr b. ‘Amir, died; she sent for Satth on the day she died before her death, and when he was brought before her, she spat into his mouth and informed (him) that he would be her successor in the matter of her knowledge and her profession of soothsaying. His facé was on his chest, and he had neither a head nor a neck. She also sent for Shikk, and after treating him in the same way, died. Her grave is at al-Jubfah.
The H&fid Abd'l-Faraj al-Jawzi states that Khalid b. ‘Abd- Allah al-Fibri was one of the children of this Shikk.
It is related in the Sirah of Ibn-Hisham, on the authority of Ibn-Isb&k, that Malik b. Nasr al-Lakhmt (once) saw a dream which terrified him; so he sent for all the soothsayers, magicians, and astrologers out of his subjects. They accordingly collected together round him, and he said to them, “I have seen adream which hag terrified me, and in consequence of which I have become frightened.” They said, “Relate it to us, 80 that we may inform you of its interpretation ;” but he said to them, “If I relate it to you, I shall not be satisfied with what you may inform me as _ its interpretation, nor would I believe uny one in regard to its intepretation but him who knows the dream before I relate it.” They then said to one another, “This, which the king desires, cannot be had from any one bat Shikk and Satth.”, When they informed the king of it, he sent (for them) a person who brought them to him. He then asked Satth about it, and he re- plied, “O king, you have dreamt that you saw a skall which came out of darkness and ate up everything having a skull.” The king said, “You have not at all erred; how would you interpret it?” Satih said, “I swear by the scorpions, serpents etc. (hanash) between the two black stony tracts that the Abyssinians will invade your land and con- quer ull that part of the country which is between Abyan and Jurash.” The king thereupon said, “O Satth, that causes us to be painfully angry ; but when will it happen, in my time or after that?” He re- plied, “Yes, some time after that; more than sixty or seventy years will
y |
BAYAT AL-BAYAWAN 131
E ‘@lapse (before it takes place); then after that, they will be slain, ‘and some will go forth out of it fleeing.” The king asked, “ Who ; E will effect that, namely, slaying and driving them away?” He re- a plied, “ Ibn-Dht-Yazan, who will march against them from Aden and not leave any of them behind in al-Yaman. The king next asked, 2 Will his sovereignty be permanent or will it come to an end?” BR He replied, “ Yes, it will come toan end.” The king then asked, ' a Who will cause it to come toan end?” He replied, “A pure 8 s° prophet, to whom a revelation will descend from his Lord, the high. ””
4 q “The king asked, “And out of whom will this prophet be?” He % replied, “Out of the descendants (children) of Galib b. Fihr b. B* Milik b. an-Nadr; he will be the king of his people to the end of é time.” The king asked, “O Satth, has time then gotan end?” He “a fren, “ Yes, on the day on which both the ancient and modern “ ones will all collect together, and on which the doers of good actions : il be happy and the doers of evil actions will be miserable.” Tho a king then asked, “Is what you say true, O Satih?” He replied, ; “Yes, by the redness of the sky after sunset, and by the darkness of ¢. tho night, “ And by the moon when it is at its fall,”* what I have =. informed you is verily true.”
) The king then had Shikk brought before him, and asked i ‘him in the same way as he had asked Satth. Shikk told him, “ You ¥ have dreamt that you saw a skull which came out of darkness, and S° that it fell between a garden and a hill and ate everything having a
breath (in it)” When the king heard Shikk's words, he said to him, . “Youhave not at all erred; how do you interpret it?” Shikk e ‘replied, “I swear by the men between the two black stony tracts that BY the Ethiopians will invade your land, vanquish your women (all e possessing soft fingers), and conquer that part of the country which f. extends from Abyanto Najrin.” The king then said, “O Shikk,
& by your father, that causes ua to be painfully angry; but when
* vill this happen, in my time or after me?” He replied, “ Yes,
F it will happen some time after it; and then one having a great mis- ¥ sion will deliver you from them and cause them to taste great humi- f° jiation.” The king then asked, “Who will that one having a great mission be?” He replied, “A youth out of the youths of al-Yaman;
2 Al-Kor’an LXXNIV-18.
132 AD-DAMTKI’S
he will come out of the house of Dha-Yazan.” The king next asked _ him, “ Will his sovereignty be permanent or will it come to an end ?” He replied, “ Yes, it will be brought to an end by an apostle who | will be the last of the apostles and who will bring Truth and Justice among the people of religion and grace; he will be the ‘king of his | people till the Day of Jadgment (oa)! o52).” The king next asked, — “And what is the Day of Judgment?” Shikk replied, “The day on which the persons in authority (rulers—walts), will be recompensed (for their actions), and calls coming from the sky will be heard by the living and the dead, on which people will be guthered together for the appointed time (of judgment), and on which the - pious, the doers of good actions, will prosper.” The king -then asked, “O Shikk, is what you say true?” Ho replied, “ Yes, by the Lord of the sky and the earth and of what there is between them raised and lower- ed, what [have informed yon is true, and there will be no failure (breach) in it.” It entered the king’s mind as being truo, on account of the agreement he found between Shikk’s and Satth’s statements. He therefore prepared the people of his house and departed with them, out of fear of the sovereignty of the Abyssinians.
It is also related on his (Ibn-Ish&k’s) authority that on the night on which the Apostle of God was born, the palace of Kasré shook, and there fell down from it fourteen of its acroterial ornaments. Kasra Nashirwin thereupon became impatient, took it as a bad omen, and caine to the conclusion not to Keep it a secret from the leading men of his kingdom. He therefore caused to be present before him the high priest of the Magi, who was the head man of their wise men and from whom tho fire-worshippers used to take the decrees in the matter of their relivious law, the ordinary priests who were their kédts, the attendants at the fire-temples, who were among them like the agents of the priests, and the general (al-isbakbad), who was the protector of their forces and the chief of their nobles. He caused to be present before him also Buzurj-mibr his minister, who was his highest wazir, the satraps who were the guardians of the confines of hostile countries, and the governors of provinces. He informed them all of the shaking of the palace and the falling down of its acroterial ornaments, The high priost said, “I have dreamt, as if camels led horses; they crossed the Tigris and scattered themselves in the country of the Persians.” At the same time, his people told him of the (sacred)
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BAYAT AL-HAYAWAN 133
} | fre having become extinguished that night. This frightened him
“and those ‘that were present in his assombly 5 they looked upon it
asa great calamity, and did not see the meaning (reason) of it; they - became frightened and went away from the kinge talking about the affuir. The post then brought to Kasra from all his dominions the - pews of the extinguishing of all the (sacred) fires that night, and he - pecsived also the news that the water of the luke at Sawah had dis- ‘. | appeared. He therefore collected the leaders of his religion and
dominion, and ufter informing them of all the news he had received,
* asked them for such explanation as they had to give regarding it. The high priest said, “As to my dream, it indicates some great . event which will tuke place at the hauds of the Arabs.”
Kasra then wrote to An-Nu‘man b. al-Mundhir, ordering him to send him the most Jearned man out of the Arabs in his country. So, he xent to him ‘Abd-al-Masth b. ‘Amr ul-Gassfnf, who had lived a
“Jong life. When he approached Kasra, the latter asked him, “ Have
- you any knowledge regarding what I desire to ask you?” He — replied, “Let the king (first) inform me regarding that of which he
desires knowledge, and if [ have any knowledve of it, I shall communicate it to him.” Nushirwiin thereupon said, “1 want some- body who would know of my case before I mention it to him,” upon which ‘Abd-al-Masth replied, “ This knowledge, a maternal uncle of mine, who lives in the eastern part of Syria and who is called Satth,
> has.” Kasra said to him, “Go to him;” so, ‘Abd-al-Masth went away
and came to Satth, whom he found on the point of death. He saluted him, but Satih not having returned the salutation, ‘Abd-al-Masih spoke in a loud voice :-— “Ys the chief (gifv7?/) of al-Yaman deaf or docs he hear? QO master of enchantment, do you kuow who (is come) and from whom?”
Thereupon Satth opened his eyes and said, “ ‘Abd-al-Masth on a strong and fleet camel (sth) | has come to Satih, who is on the brink of his grave ( ra 2~4J!). The king of the Beni-SiasAn has sent you, on account of the shaking of his pnlace, the extinguishing of the (sacred) fires, and the dream of the high priest, in which he saw hardy canals leading Arab horses, crossing the Tigris, and becoming _ scattered about in the country of the Persians, O ‘Abd-al-Masth, when the recital of the Kur’iin comes, and the possessor of the staff is sent,
134 AD-DAMIRI’s
and the water of the luke at Sawah sinks into the earth, then Babylon will not be the place for horses to remain in, nor Syria the place for Satih to dwell in, and the kings and queens of their (Sasiin) dynasty to the number of the acroterial ornaments will have ruled. And all that is coming, is coming!” Then Satih died, and ‘Abd- al-Masth mounting his dromedary returned to Kasri and informed him of what Satth had said. Kasra thereupon said, “ Until fourteen of our sovereigns shall have ruled, there will be « long period (of affairs).’ But ten of them ruled in four yeurs, and the remaining natuber till the latter end of ‘Uthman’s reign.
B4vil is Bubylon in al-‘Irak, which is so called from the phrase tabalbul al-alsun (confusion of tongues), which occurred in it at the time of the falling of Nimrod’s tower, thut is to say, the difference in the languages. Ibn-Mas‘td states that Babil is the land of al-Kffuh ; bat some say that it is the mountain Damb&wand.
Kasra was the first slain person who had (himself) retaliation on his murderer, asthe Hafiqd Ab6@‘l-Faraj al-Jawst suys in Aitdb al- Adhkiy@. Ut happened in this way :—Kasra was informed by his astrologers that he would be slain, and he therefore said, “I shall, verily, slay my slayer.” He then took a deadly poison and placing it ina small box wrote on it, “This is a traly tried aphrodisiac ; if such and such a weight of it be used, one would have erection, and be able to have sexual intercourse such and such a number of times.”’ When his son slew him, he hastened und opened his treasures, and found that little box sealed; he then read what was written on it and suid, “With this Kasra used to fortify himself for sexual intercourse with women.” He thereupon opened it and used some of it according to the directions, and died. Kasra was therefore the first slain per- son who had (himself) retaliation on his slayer. It has been already mentioned under the letter 9 in the art. 4210/1, on the authority of the Kdmél of Ibn-al-Athir, that Kasri. had three thousand wives (women) and fifty thousand horses.
ebaXil) (ash-Shakahtal).—Like safurjal, A ram having four horns. Pl. shakdhit and shakdtil.
BAYAT AL-HAYAWIN 135
w (Sas (ash-Shakadhdn).—The male chameleon ;—so Ibn- Sidah says. Italso means (the lizards) ad-dabl (the mastiguer), al-aral (the monitor), af-fuhan, and sémm abrag, and (the serpent) ad-dassdsah.* N. of unity shakadhah.
RTE I (ash-ShakirrGk) and 1BSI | (ash-Shikirradk)*.—[The
green woodpecker and the common roller.—Lane.] So it is given in al-Aluhkam und by Ibn-Kutaibuh in Adab al-Kitib. Al- Batalyisf states in ash-Sharh that the word with a kasrah under the ¢f of (§1,44J! is a form more in accordance to analogy, for the measure wy dad is fonnd in the formation of nouns, for
instunoe, tirmaéh and shinkdr, while the measure had with a fathah is not found ; he adds, “We have read the word as shikirrdk in al-Gartd 1'l-Mugannaf.” Likewiee al-Khalil has mentioned i, and has stated that there are three dialectical forma of it, namely, shikrdk, shakrdk, and shukrdk, and that sometimes it is called sharakrdak.
It ia. a stnall bird, and is called (also) al-akhyal. It is haud-
some, of a green colour, and about the size of a pigeon; its green is of a pleasing character, and it has blackness in its wings. The Arabs regard it as a bird of evil omen. It has winter and summer quarters aud is very common in the country of the Greeks, Syria, Khurdsin, and adjacent places, Itis speckled with red, green, and black spots. It is gluttonous and malicious in its nature, and steals the young ones of other birds. It always keeps itself aloof from men, and betnkes itself to high hills and tops of moun- tains, but it hatches its egys in cultivated and populated places in high localities, where hands cannot reach them; its nest is highly stinking. _ The commentators of al-Gunyah and al-Jéhid state that it is a spe- cies of crows, and that by nature it is chaste in treading; it cries much for help when any bird annoys it, in which case it strikes the other bird and cries out, as though itself were the one that was struck.
1 In Egypt Eryx jaculue. %In Palestine the roiler, Coracias garrula, In ‘Omén the Indian roller, C. indica, is called dd 4é.
136 AD-DAMini’s
(Lawfalness or unlawfulness.) Ar-Rayint and al-Bagaw! have decided it to be unlawful to ext it, on account of its being considered — a filthy thing, and ar-R&fit has copied it on the authority of as-Sai- mari, Among others who hold it to be unlawful is al-‘Ijli, the commentator of al-Gunyah of [bn-Suraij, and al-Mawardi hns decid- ed it and al-‘ak'ak* to be unlawful in al-Hdwi and given the reason for it that those two birdsare regarded by the Arabsus filthy. That is the statement of most of the authorities, but some of the religious ‘loctors have stated it to be luwful.
{Proverbs.) ‘“ More ominous or inauspicious than an akhyal (a green mugpie),” which is the same as ash-shikirrak.
(Properties.) If any gold be deficient in touch and be therc- fore melted and the contents of its gull-bladder poured over it, the gold will become of a red colour and increase in its touch, in the game manner as, if the contents of the gull-bladder of a fox be pour- ed over it, it would become deficient in touch. If its bile be used for dyeing (hair), it will blucken it. Its flesh is hot-and causes externally symptoms of heat; itis very difficult to digest, bat it removes any heavy (thick) wind which may be in the intestines.
(Interpretation of it in dreams.) In a dream it indicates a handsome woman possessing beauty.
ret) (ash-Shamsiyak).*2—-Abd-Hayyan at-Tawhidt states that
it is a certain species of serpent, red und lustrous; when it becomes old and is affected with pain in the eyes and becomes blind, it betakes itself to a garden facing the east, where when the sun rises, it exposes its sight energetically towards it for an hour, and when the rays of the sun enter its eyes, its blindness and darkness of vision disappear. This it does continually for seven days, by which time it finds its
%In some parte of ‘Omiin, Curacias gurrwla is called by this name. In Palestine ‘ak‘ak is Garrulus atricapillus, In al-*Irak Ourvus pica ix called ‘ak‘ak. 2 In ‘Oman ash-shamenh isthe name of a certain species of lizard, Lucerta jayakari, which is known by this name only in some parte of it ; in other parts of it, it is called ‘adhrah, and ia ‘Om4&n Proper and on the Jabal Akhdar range, it is called bas.
3k an byl, a
BayiT AL-HAYAWAN 137
; sight to be perfect. Another kind of serpent also, when jt becomes blind, seeks tho green plant of fennel, which it uses as x cul- " Jyrium ; it is then cured, as has been mentioned before.
Se RY ee Gee ee of,
ve . pares! (ash-Shunkul),—Like kunfudh, A certain well-known _bpecies of birds. | as (Shah).—I1bn Sidah states that it is a certain bird resembl- Ang the gerfulcon (ush-shihin), that seizes the pigeon (as a prey), but ‘Ys not the same bird (as the gerfulcon), and that it is n Persian word.
SS
"’ p4EI1 (ash-Shakdm).—The kind of goblin called as-sitldh; so al-Jawharf and others say. The word #4a« has heen already ‘given under the letter L».
e
whe ret | (ash-Shahrmdn?).—A certain species of aquatic birds, having short legs, piebald in colour and smaller than al-laklak (the stork). In one of the buoks on strange things, it is said to bea certain species of birds.
ee
TO Ee
-° <. : ‘ ? e e
faye)! (ash-Shikah).—Ibn-as-Salih states in ul-/utdwe that it is the sume as the kite, which has been already described under the letter ¢.
meee es ee 8 -=— ee
us _ Syd F (ash-Sharos' ?).—The hedgehog, which will be described hereafter under the letter 3. ze ) we zae! | (ash-Shawshub).—The same as the louse, the scorpion, and the ant, every one of which will be described under its proper letter.
vs by4)! (ash—Shawt).—A certain specics of fish, but not the same as ash-shabbit ;—so al-Jawhari says.
138 AD-pantri’s ; 7
ely: bys (Shart bardh).—The same as the jackal ;—zo it is said | by al-Jawhuri, who adds that the fine particles which are seen '
flouting in the light coming through an apertare (window) are © called shart batil.
Jad (ash-Shiiweal).-—She-camels whose milk has dried up and |
udders have contracted, and who have passed seven or eight months since the time of their bringing forth. N.of unity shd’iah, the pl. being an anomalous one. From it is derived (the expression)
B51 eJ,83, thut is to say, the she-camel has become such as is
termed a sh@tlahk. Itis said in a proverb, “Two stallion-camels do
.
~ © as - *
not meet among she-camels that have passed seven or eight months ,
since their bringing forth.” ‘Abd-ul-Malik b. Marw&n quoted it at the time of his slaying ‘Amr b. Sa‘fd al-Ashdak, and the meaning of it resembles that of the words of God, “ Were there in both (heaven andearth) gods beside God, both would surely have been corrupted.”' Az-Zamakhshart has mentioned this under that verse in al-Kashshdf. Ash-shéiwal will again be mentioned under the letter oJ in the art, Ja),
ij, (Sharelah).—One of the names for the scorpion, which is s0 named, because of that being the name of the part of its tail which it raises, namely, its spine. The word for it and the subject in connection with it will be given under the letter » .
cages! Pray (esh-Shatkh al-Yalatdi).,—Abh-Hamid and al-
Kazwint in ‘Aj@'id al-makhlikde state that it is a certain animal having a face like that of a human being, « white beard, a body like thut of a frog, and hair like that of a cow ; it ia of the size of a calf, and comes out of the sen on the night before (of) Saturday and remains (on land), until the san sets on the night before (of) Sanday. It hops about like a frog and then enters tho water, and ships cannot overtake it.
(Lawfulness or unlawfulness.) It is inclyded among _ the different species of fish, a3 has been already mentioned.
3 Al-Kurfn XXI-22. 2 Forskal gives ywhtid as a species of Chetodon.
‘
BaYAt AL-BAYAWAN 139
ba Sr Rather IP ot RE.
i (Properties.) Itis said that if its skin be placed on a goaty rt, it would take away the pain in it immediately. h
* ylaSBit (ash-Shaidhumdn).—The wolf, which has been already scribed under the letter 3 .
oe ee we
| wy Goes I (asheShaigulsin).—The male ant.
Peay (ash-Shay*).—Like al-bay'.. The whelp of the lion, which
y been already described in the art. a= 9! under the letter f.
pai (ash-Shim).* —A certain species of fish. A poet suys :—
“Say to the vile ones out of Azd, ‘ Do not boast Of axh-shim, al-jivrith®, and al-lan‘uds,? ”
POY ! (ash-Shaiham).—Like ad-daigam. The male of hedge- ys, Al-A‘shd says :— “If the reasons for enmity between us become stronger, You will, verily, go away from me on the back of a hedgehog.” ‘Agma‘t says that ash-shahdm is the same as as-si'lah.
Aba-Dhu’nib al-Hudhalt the poet states, “ When we heard news of the Apostle of God being ill, I felt much grieved and iined awake, thinking the night to be the longest one; neither id its darkness clear away nor woald its light show itself; I ined measuring its length until the time of early dawn, when I it, upon which an unknown voice said to me :—
‘A great calamity has befallen al-Islim, Between the date-palms and the fortified houses:
‘The Prophet Muhammad ig dead, and our eyes Are shedding teara for him in drop.’
1 Most probably what is called in Maskat and on the coast of ‘Oman gene. ’ap-gim (0. of un. ginah)—Caranz crumenophthalmus, 1 A species of eel, generic name for which in Maskat is al-:nusaf. % Cybium commeraonii.
140 AD-DAMIRIS
Thereupon I jumped up from my sleep in fright and looked at the sky, when I saw none of the stars but Suid adh-Dhddil!. I inter preted it to mean the slaughter which would take place among the Arabs, and I learnt (from it) that the soul of the Apostle of God was seized by the angel of death or that he had died of his disease. 80, I mounted my sho-camel and went, and when the morning came, I wanted something to draw an omen from. I saw that a male hedgehog (shatham) had seized a serpent, which kept winding itself round its body, und that the former bit it, bit by bit, antil it ate
the whole of it. I drew an omen from it, and said (to myself) that -
the male hedgehog meant grief, and the winding of the serpent the
turning away of ths people from the truth and their rebelling against —
the saccessor of the Apostle of God. I then interpreted the eating of the serpent hy the hedychog to mean the success of the successor of the Appostle of God in that affair. I stirred my camel, until when I came to al-G&bah, I drew an omen froma bird, which informed me of the death of the Apostle of God. A raven then presenting its right side to me croaked, which also gave me the same information as the previous omen. I then sought refuge with Gol from the evil which had presented itself to me on the road. I proceeded to al-Madinah, where there was a clamour of crying, like the clamour of the pilgrims when they say the talbiyah*® in the state of ihrém. I asked, ‘ What is the news ?’ and was told that the Apostle of God had died. I then went to the mosque and found it empty; so, I went to the house of the Apostl6 of God, but found its door closed. I was told that he was lying dead and covered over with a piece of cloth, and that his household were alone with his dead body, I next asked as to where the people were, and was told that they were in the shed of the Beni-S&idah, whither they had gone to the Ansar (Helpers). [ went then to the shed and found AbQ-Bakr, ‘Umar, Abdi-‘Ubnidah b. al-Jarraih, and a party of Kuraish there. I saw that the Ans&r had among them Sa‘d b. ‘Uhadah and also some poets, namely, Hassfn b. Thabit and Ka‘b b. Malik. I went to the side of Kuraish. The Ansfr then spoke, and fong were both the discourse and the reply. Then spoke Aba-Bakr, and to God be attributed the voodness of him as a man who does not lengthon
3T wo 8 ars in one of the horns of Capricornus, For further explanation, see Lane’s Lex. art. Qae, * Saying, “At Thy service, &c..”
wt pe MOR et
~ mn -m me ate
. ow seme 98 wt
b HAYAT AL-BAYAWAS 141 s speech and knows the places of distinguishing what is true and but is fulse in discourse! By God, he spoke such words as none wld hear without following him and inclining towards him. Then oke ‘Umar in a manner less eloquent than that of ALO-Bakr, and i then said to AbA-Bakr, “Stretch out your hand, I shall take the elge of allegiance to you.” Abfé-Bakr then stretchel out his ind, and ‘Wmar took the pledge to him, and the people then took Aba-Bakr then returned, and 1 returnod with him. [ was then ‘esent at the prayer which was said over the body of the Prophet,
id also at his burial.”
o, eg 2% . oO A : oy oe ib )fa5 x! (abi-Shubfiinuh).—It is said in al-Muragga‘ that it is certain species of bird found with asses and cattle ; it eats flies.
142 AD-DAMIRi’s
”
- $a GstyaJ! (ag-Su'dbah).—[A nit]. Anegg of alouse. Pl. gu’db and gibin which latter is pronounced by the vulgar without a hamzah as gsthdn, but the correct form ia with a' hamzah. Ibn-ns-
Sikkift states that the word is used thus, isty0 dual» 53, pl. s?’lxin, with ahamzah,and éadl }y ebe oS as his head abounded with nits,with a hamzah, Al-J&hid states thatIyas b. Mu‘dwiyah says that ag-sthdn are the males of the louse, which is one of those animals whose males are amall- er in size than their females, like the white falcons (az-zardrtk) and hawks (al-luzéh), the latter heing the females of the former; but what he has mentioned is not true.
Khaitamah b. Sulaim&n relates in his Jfusnad, at the end of the twenty-fifth chapter, on the aathority of Jabir b. ‘Abd-Allih, that the Apostle of God said, “Scales will be placed on the Day of Judgment, wherewith will be weighed good and bad actions; he whose good actions will overbalance his bad actions by the weight of.a nit will enter Paradise, and he whose bad actions will overbalance his good actions by the weight of a nit will entor the fire of Hell.” - The Pro- phet waz thereupon asked, “OQ Apostle of God, what about those whose good and bad actions will be equal?” and he replied, “They will be the occupants of the wall between Paradise and Hell (J 1,1), “They cannot enter it (Paradise) although they so desire.” * ”
(Lawfalness or unlawfulness.) Ash-Sbafiit states that the law- fulness or unlawfulness of nits is the same as that of the louse for one in the state of thrdm; if he happens to kill any of them, it is desirable that he should give in alms, even if it be a monthful. It is stated decisively in ar-2aiedah that they are the eggs of lice, as has been mentioned by al-Jawhart and others. It has been already mentioned in the art. iy yx | diJ | that combing hair with a comb made of tortoise-shell has the effect of removing nits, on account of a peculiar property in it.
2 Al-Kur’an VII-44.
HAYA? AL-BAYAWAN 143
R‘ (Proverbs. ) ‘He counts things like nits, when there are in his fer") eyes things like a jar.” Al-Maydanf states that it is applied fone who blames another for a little thing, when there are many faults in himself. Ar-Riyasht says :— ~ &Q you who blame me for my form,
Do you find fault with anything in yourself P
How can you see the mote in your friend’s eye,
And forget the mote in your own eye, which is a large one!”
4 é. lad (as-Sdrikh),—The domestic cock.
e Al-Bokhari, Muslim, Abf-Dawud, and an-Nas&’i relate, on the Suthority of Masrak, who said, “I asked ‘A’ishah regarding the sractice of the Apostle of God, and she replied, ‘ He used to love the féontinual doing of good actions.’ Ithen asked her, ‘What time did he use to pray?’ and she replied, ‘When he used to hear the cock (as-sdrikh), he used to rise up to pray.” An-Nawawi states Mm that as-sdrikh here means the cock by a general agreement on the 4 part of the learned, and that it is so called, on account of its crying F out much at night. Abf-Hamid states in al-Jhyd@’ that that & time isa sixth of the night and not lesa than it.
d ‘8 i:
pal (as-Sdyir), called also 43 zie! (as-Sufdriyah).’—A cor-
F tain well-known bird of the passerine kind; its peculiar characteristic 4 Et, that, when the night appronches, it betakes itself to a branch of a E tree, suspends its feet from it, hangs down its head, and then keeps on S crying out the whole night, until the morning dawns and day-light shows itself. Al-Kazwint states that it cries out, out of fear of the Esky falling over it. Another authority states that it is the same as ® at-tunatowit, which has been already described under the letter & ; if F it has a nest, it constructsit like « pouch (purse), and if it has no nest, it suspends itself from branches in the manner we have described.
( Lawfulness or unlawfulness.) It is lawful to ent it, because it is a species of the passerine birds.
2 In Lane’s Lex. this word is given as 4zydLal!,
144 AD-namini’s
(Proverbs.) ‘ Morecowardly and more confused than a sdjir.” As to the proverb, “There is no whistler (sdffr).in the house,” Abf- ‘Ubaidah and al-Asma‘t state that the meaning of it is in the sense of the measure 42228 (one to be called by whistling), in the same way as the expressions “ CBlyle” and “ 936 y« * mean (respectively) “water poured forth” and “a hidden secret.” Other authorities, however, state that it means, there is no one in the house to whistle.
(Interpretation of it ina dream.) <A gdfir ina dream indicates confusion (perplexity), concealment, and trusting oneself on the support of powerful men, ont of fear of an enemy, because it is said in the proverb, ‘“ More confused or perplexed than a gdfir,’’ as has been already mentioned.
saa | (as-Sadaf).—([Shell-fish]. It is a species of marine ani- mals,
It is related ina tradition of [bn-‘Abbas that, when if rains, (pearl-oyster) shells open their mouths; they are the covering of pearls. N. of un. sadafah. Ag-gawddif are camels that come to other camels which are already at the drinking-trough and wait at their rumps, watching for the departure of the drinkers that they may goin. In this sense a rAjiz saya :—
“The expecters, the hangers behind, a3-xqieiidif.’”’
(Proporties.) The property of a pearl is that it remoyes palpita- tion, expels biliousness, clears the blood of the heart and the liver, and brightens the sight, for which last purpose it is mixed in collyriams, If it be melted, until it becomes of tho consistence of a tremulous liquid, and then with it patches of alphus be painted, it will remove them at the first application, without any necessity of another applica- tion (of it).
As toa dream about pearls, it may be interpreted in several ways ; they may indicate boys and girls, and sona, riches, and good words. He who dreains of having bored a straight hole through a pearl will explain the Kur’fn correctly. He who dreams of having an unstrang pearl in his hand may rejoice with the good news of getting a boy, if he has a pregnant wife; but if he has not a pregnant wife, he will come to be in possession of a sluve-boy, on account of the words of God, “And round them shalt go boys of theirs, as though they were
. : BAXAT AL-BAYAWAN 4145 mider pearle. ". He who dreams of having extracted a pearl
Ml eld it, will forget the Kur'én; if he sells it withont girecting it (from the shell), he will become firm in his Movs among men. He wiw dreams of seattering peartie, a of people pickiug them up, will preach fo people, and | ‘preaching will be of service to them. He who dreams of- : fing A pearl i in hia hand may rejoice with the good news of Fge.ting a male child, bat if he has no wife who is pregnané, ae will purchase a slave-girl, and if he is unmarricd, he will: a srry. lle who dreams of having taken so many pearlsout of the om, that they.can be. measured out and. weighed with large rcaler, . aun immense wealth from, a. man who is connected with 4803. Jamasb states that he who counts penrls in a dream will et with trouble, and he who is given. pearls (in a dream) will: a in happiness, A necklace of pearls indicates a beautiful and a woinan, and gometiines a necklace of pearls indicates. ai yiatrimonial, tie,
BY (Broperties.) Al-Kazwinf states that « (pearl) shell used ng. B.poullice, is usefal in gout aud rheumatism. If it-be rubbed with r nega’, it checka hemorrhages from the nose. The animal in it A usol ul in a dog-bite. In its burnt etate used as a dentifiice, it brightens the teeth, and used asa collyrium it is beneficial in ulcers pe the eye; if it be applied over a place in an eyelid in which there gn redundant growth of-hair, after extracting the hair from it, it wil prevent hair from growing on it again; it is (alao) useful in diiknA from fire, Ifa clean piece of it be tied to. the body of a pu it will cut its teeth without pain. Another authority aise. that, if « shell inside which the animal moves about, mayen, wu vuveriug on the top resembling a stone, be rubbed to a Nits powder nnd aprinkled on the fave of a sleeping person, he pei romain quiet and not move about for along time, which is a bor thing than canuabis (for that purpose), As a remedy for i Biioking epistaxia, a ahell may be taken, then rubbed fine ai! Fother with opopanax, and used as a poultice over the nose.
ee (Luterpretation of a shell in a drenm.) He who dreams of ne ing «shell in his hand will tura away from a thing he has
| Bs. Al-Kue’ain LIT-24. e10
146 - ap-paxtrt’s
determined upon and cance] his determination, whether it be a; good or bad one. ‘ cs 2)! (ag-Sada).—[The owl.] A certain well-known bird. The | Arabs assert that it is formed out of the head of a slain: person, and that it cries out in his head, if his blood has not been avenged by re- taliation, saying, “Give me to drink, give me to drink,” until his slayer is sluin. On that account, it is also called gddi and gd:i4, mean- : ing a thirsty one. It is the male of the owl, and the pl. is asda’. It is called sln-jabal, thn-fid, and (pl.) bandt-radwwd. |
Al-‘Adabbas al-‘Abd! states that as-sada is a certain flying thing [cricket], that creaks at night and hops and leaps (or flies); it is considered by the. people to be the locust al-jundah, but it is as-sada (a cricket); and as to al-jundab it is smaller than it. ,
A s-sada (an echo) also means the voice that returns from a voice, when it is uttered and when it finds something to obstruct it. The lines of the lover of Laila al-Akhyaliyah are already given under the letters y and 3 (Vol. I, p. 347). An echo is a voice that returns to one from mountains and other things. Ab@’l-Mahasin b. ash-Shawwa’ says beautifally regarding a person who could not keep a secret :—
“J havea friend who epeaks nothing But slander and absurd things ; Out of men he is the one most resembling an echo; If one tells him of a thing, he repeats it immediately.”
o says, “Side pom his echo became dumb or he perished, or may he perish \" and “slave &lJ! gel may God cause his echo to become dumb |" that is to say, “May God destroy him!” for, when a man dies, the echo does not hear anything from him to respond to. In this sense js the saying of al-Hajjaj to Anas b. Malik, “I mean you.—May God cause your echo to retarn no sound (become dumb) !”
It ia related, on the authority of ‘Alf b. Zaid b. Jad‘fn, that Anas having paid a visit to al-Hajjaj b. Yasuf ath-Thakafi, the tyrant, the destroyer, the latter said to him, “QO you scoundrel, yor old constant mover about in intriguae—now with Abd-Tur&b, another time with Ibn-az-Zubnir, another time with Ibn-al-Ash‘ath, and stil another time with Ibn-al-Jarfid,—TI swear, by God, that I shall, verily strip you in the way that the lizard dabdb is strippe'l, and pull yor
BAYAT AL-HAYAWAN 147
dragged together after being tied, for beating the leaves off them: a zwonder on the part of those evil-doers, the misers, and apostates !°”
ie tins theronpon asked him, “ Whom does the Amir mean?” Al-Hajjaj Myeplied, “I mean you.—May God cause your echo to become dumb :"?
ye. ‘Alt b. Zaid states that when Anas went away from him, he said,
‘T swear, by God, that were it not for my son, I would have given shim a proper reply. ”’ He then wrote to ‘Abl-al-Malik b. Marw&n, [s complaining of the treatment he had received at the hands of al-Hajjaj. mf Abd-al-Malik thereupon wrote a Jetter to al-Hajjaj, and sent it to him
pe
nm
bY Isma‘i} b. ‘Ab:l-Allah b. Ab?l-Mahajir, the enfranchised slave of ki the Beni-Makhzfim, who proceeded (with it) to al-Hajjéj. He first, a E howover, went to Anas and said to him, “ The Commander of the er faithful considers al-Hajjaj's treatment of yon, a great and serious
caffair, bat I assure (advise) you that nobody is equal to al-Hajjaj in ie’ the estimation of the Commander of the faithful. He has written to ah v him to come to you, but I'am of opinion that you should go to him, bs Fand he will apologize to you, and you will come away from him after : receiving an honourable treatment from him and with an appreciation
fon his part of yonr proper worth.” [He then went to al-Hajjaéj and
-. gave him the letter of ‘Abd-al-Malik, upon reading which his face N - fell, and he commenced to wipe the perspiration off his face, nnd to o ‘say, © May God pardon the Commander of the faithful! I had not E *, thought that he would reduce me to this state.” Tsma‘fl said, “ Al- | Hajihj then threw tho letter to me, and thinking that I had read it, ‘ *S anid, ‘Let us go to him,’ that is to say, to Anas, upon which I said, -*No, but he will come to you ;—may God render your atate prapiti- ons ! [ then went to Anas and said to him, ‘ Let us go to al-Hajjaj.’ fg He thereupon came, and al-Hajjaj welcomed him and said, ‘O Aba- f<Hamzah, you were in a harry with your reproof, for my treatment EP of you was not the result of rancour; but the people of al-‘{rak do a “not like that Gol should have sovereignty over them so as to stand as evidence (against them). Notwithstanding this, I desired that the 4 # hypocrites and transgressors out of the people of al-‘Irik might hi know that when I attacked you, it was an ouster thing (for me) to “do
toe para ~ yt
148 AD-DAnint's
cherish , Bood feelings towards you, such as would please you.’ Anag replied, ‘ I was not ina hurry with my reproof, until all the people, got an opportunity (to laugh at me) and not only a few select ones,
and until you called us, whom God has called Helpers, evil-doers,
You allege that we are misers, when we are those that were generous |
to them (the Rofugees). You allewe that we are hypocrites, when we
have followed the house (of the Prophet) and the nith from before.
You allege that you have adopted me as a means of; access to the people of al-‘Irak by holding as lawful in respect of me what God has declared as unlawful for you, but between us and you God is the
Judge. He is the one to be most pleased with a subject of approbas - tion and the one to be most displeased ‘with a subject of disapproba ° tion ; upon Him depends the recompense of men and the reward of .
their actions, “that He may punish those who do evil for what they
have done, and may reward those who do good with good.”" Verily, -
by God, had the Christians, notwithstanding their belief in a plu- rality of gods and thoir infidelity, seen a man who had served Jesus only one day, they would have honoured and venerated him ; how. then does the fact of my having been in the service o£ the Apostle of
God for ten years not secure that for me? IF we receive kindness ©
from you, we siall thank you for it ; but if we have the revorse of it,
we shall wait patiently until God gives us relief.” Isma‘tl said that |
the letter of ‘Abd-al-Malik to al-Hajjéj was a3 follows :—*You are a man whose affairs have risen to a high pitch, so as to over- wholm you, until you have exceeded your proper measure. By God, O yon, the son of one who used to stuft her vagina with the stones of raisins (al-mustasrimah), I have thought of biting you with the teeth,
in the manner that lions bite foxes, and of striking you vehemently
with the hand such a stroke that you would wish that you were
struitened for your exit out of your mother’s womb. The news of
your treatment of Anas b. Malik has reached me, and 1 think that
you wanted to try the Commander of the faithful, to find out if he possesses any spirit, so that if otherwise, you would proceed further. | May the curso of God rest on you and your ancestors, narrow in the |
eyes wi'h scanty hair on the eyebrows, and slender in the shanks lt
You have forgotten the position of your ancestors at a{-T@ if, und the |
t Al-Kur’dn LIIT-32.
wAYit AL-HAYAWAN 149
Bein ‘and ignoble state in Which they Were, when they used to dig até in the watering-plaves with their hands and to carry stones on Mate backs. When this, my letter, reaches you, and you will have ze it, do not cist it from your hand, until you meet Anas in his awe and apologize ts him ; otherwise the Commander of the faith- yon to Anas, who will then decide your case. The ’ Commander of 6 Faithlal is HOt ignorant of your news ; “td every prophecy is a set time, and in the end ye shall know.”4 Do not act against the letter fof the Oommaniler of the faithfal, but honour Anas and his son ; } yther wise L shall send you one who will expose your faults and give ause to your enemy to rejoice over your affliction. And salutation i 0 you Y
i. . Anas died in 91 or 92 or 93 A. 1. at al-Basrah, and was the last fof the Prophet’s Companions to die there.
| gua (a-Sarrdkh).—Like kattdn. The peacock, which will E be described under the letter ».
é 4 ue 3
uiD | jie (Sarrir al-lail).—(The cricket}. The same as al- E yitdjnd, which has been already given ander the letter e- Iti is larger g thar al-jundab, and some of the Arabs call it a¢-sadd.
; pI aa (as-Survdh).—Like yummdn. A certain bird known #43 the Arabs ; it is eaten. a dg yon | (as-Surad). 4—Like rufab. AbQ-Amr b. aa-Salfh states p Yat itis a word with none of the letters bearing a dot, of the | P ticasure of ju‘al. Its sobriquet is abi-kathtr. It isa certain bird | Baba t the size of the spirrow,-that preys upon sparrows. Pl. sirddn;— %.30 du-Nadr b. Shumail says. It is parti-coloured, has a large head, Pa is found among trees; itis half white and half black, with a a large beak and large toes; it is not seen anywhere but among . Al-Kar’dn VI-66. s In ‘Oman and W. Palestine the shrike—Zaniue alize or L. aucheri. It is called in ‘UmAn serad and also b4-siraid.
TIE. , v=
150 Ab-paninxi’s ‘
date-palms and trees, and nobody is able to seize it. It is of an | evil disposition and greatly given to keeping aloof (from men). | Tt feeds on flosh. It has several modes of whistling ; it whistles |
for every kind of bird it wants to prey upon, in its own way, and '
|
thus calls the birds of that kind near it; when they collect round it, | it pounces upon some of thom, and having a strong beak, when it. | pecks one of them, it splits it lengthwise immediately and eats ‘
it ; this is always its habit. Its places of habitation aro trees and ' the tops of forts and castles. '
(Information.) The Im4m, the very learned, Abé’l-Faraj al- Jawzi has copied in al-Alud-hish, with regard to the words of God, “And when Moses said to his servant, ‘I will not cease until I reach the confluence of the two seas, or else I will go on for years.’ ” from Ibn-‘Abb&s, ad-Dabhfk, and Mukitil, who said that, when Moses had learned soundly the Pentateuch and knew what was in’ it, he said to himself, ‘‘There has not remained on tho earth anybody more learned than myself,” without, however, speaking to anybody about it. He then saw ina dream that God had as though opened the flood-gutes of the sky, until all that was between the east and the west was drowned. He then saw a pipe on the sea in which was a suradah; it used to go to the water which had drowned the land, ° and carry it in its beak and then throw it into the sea. When the Speaker with God (Moses) woke up, he was frightened with the dream. Gabriel then came to him and asked him, “O Moses, why do I see you sorrowful ?” upon which he informed him of the dream. Gabriel said, “ You alleged (to yourself) that you comprehended all the knowledge, and that nobody remained on the carth more learned than yourself. But God has a servant who can impart to you some knowledge out of his knowledge, like the water which the suradah carried in its beak and threw into the sea.’ He said, “O Gab- . riel, who is this servant?” and he replied, ‘“ Al-Khidr b. ‘Amil, out of the offspring of at-Jayyib,” meaning thoreby Abraham the Friend (of God). He then said, “Where am I to seck him ?” and Gabriel replied, “‘ Beyond this sea.” He then asked, “ Who will
1 Al-Korau XVII-59.
HAYAtT AL-HAYAWAN 151
aide me to him ?” and Gabriel replied, ‘“ Some of your provisions or the journey.”
. They said that owing to Moses’ eager desire to meet al-Khidr, he did not (even) appoint his substitute in the tribe, but went away immediately (after him). He accordingly said to his servant (young man) Ydsha‘ b. Nan “ Will you be my help ?” and he replied, “ Yes,” upon which he said to him, ‘Go and fetch for us provision Ffor the journey.” So, Joshua went and brought some cakes of bread Fand an old salted fish. They two then proceeded to the sea and waded Rthrough mud and clay, and were fatigued and weary, until they reached a rock projecting into the sea beyond the sea of Armenia, fwhich was called the rock (fort) of protection (Kal‘at al-hirs). They Foame to it, and Moses then went away to perform the partial ablution - for prayer ; then jumping over a place, he found one of the springs Fof Paradise in the sea. He performed ablution with the water out eof it, and as he returned his beard was dripping with water. Now P Moses had a good beard, and nobody had a beard better than his. : As he shook his beard, a drop (of water) out of it fell on that salt-fish, ~ whilst the water of Paradise does not fall on any dead creature r without its being restored to life; so, that fish revived and jumping f into the sea went away, its course in the sea becoming a free and pdr one. Now Joshua had forgotten about the fish he had brought. When they had passed by, he said to his servant, ‘ Bring us our . # dinners, for wo have met with toil from this journey of ours.’” * He y thon mentioned to him tho affair of the fish, upon which Moses said, - That is what we want.” They therefore returned, retracing - % BS thoir steps, upon which God ordered the water through an ; : fi Inspiration, and it accordingly became solid and a free course .. up to the height of Moses and that of his servant; the fish then ri &: proceeded before them, until it came out on land, its course becoming § = for them a beaten path upon which thoy walked. A voice from , heaven then cried out to them, “ Leave off the beaten path, for it is .° the road of the devils, leading to the throne of Iblis, and take the F road on the right hand.” They therefore took the road on the right
[ Al-Kur’fn XVIIT-61.
-152 AbD-vAMtni’s
‘hand, until ‘they reached a largo mountain, near which was ‘a place for prayer. Moses said, “ How beautiful is this place! It ‘oaght td belong to the pious servant (of God).” They had not waited long when al-Khidr came and proceeded to that place and spot. When he stood on that spot, it became agitated into one of x green colour. They (Ibn-‘Abbas, ad-Dabbak, and Mukatil) stated that ho is famed al-Khidr, ‘because directly he stands on a w thite spot it ‘becomes grecn. Moses said to him, “Salutation to’ you, O Khidr !” ‘and he replied, “Salutation ‘to you, O Moses, O prophet of thé Beni-Isri'il!? Mosos therefore ‘asked him, “ Who informed you as to who I am?” and ho replied, “He who guided you to my place inforined ‘me of it.” Then there occurred of their affair what Wok placo and what the great Kur’an has rolated. Mention ‘has Slready beon made about them ‘under the letter - e in the ‘art. @ Jt, ‘where we have copied the difference of opinions in respect ‘of al-Khidr’s name, his pedigrae, nnd his prophetic mission.
Al-Kurtubi states that this bird is called ug-surad as-sarowdnt. We are informed in the Afu‘jam of ‘Abd-al-Gani b. Kani‘, on the authority of Abfi-Galid Umayyah b. Khalaf al-Jumabi,' who said,
“The Apostle of God having scen me with a gsurad on my hand,
said, ‘ This was the first bird to fast.” It is (also) related in one version that it was the first bird to fast on the day of ‘Ashfra’ (the 10th of al-Muharram). The Hatiqd Abf-Mfsd has also extracted it in the same way, but the tradition is, like the name of the authority (for it), a difficult one (qalit) to comprehend. Al-Hakim states that it is one of the traditions fabricated by the slayers of al-Husain. ‘Abd- Allah b. Mu‘iwiyah b. Masd has related it on the authority of Abf- Galid, who said, “The Apostle of God having seen me with a gurad on my hand, said, ‘This was the first bird to fast on (the ‘day of) ‘Ashfiré’.’” It is, however, a false tradition, and the relaters of it are unknown persons.
2 I find the following marginal note in one of the copies :—‘‘ In some of the copies instead of ‘ Abd-al-Gant the name of ‘ Abd-al-Bakt is given, and instead of Abd-Galtj Umayyah, the name is given as Aba-G it} Muslim b. Umayyxh, and in some Salainah b. Umayyah.”
4 mn
BAYAT AL-HAVAWAN 153
rt (Information.) It is said that, when Abraham went forth from
Vea
t Byria to build the (Sacred) House, there were with him the swift
B wind (us-Sakinah) and a gurad, tho latter to guide him to the spot
‘ fand the former to point out the measurements (extent) of it. When
& he reached the spot of the House, the Sutaah (swift wind) stopped s there, and cried out, “ Build, O Abraham, over the extent of my
F shadow.” A party of the commentators of the Kur'’fin state that God created the spot on which the House is situated two thousand p years before creating the carth; there was a white foam on tne & water, und tho earth was spread underneath it. When God sent : Adam down to the carth, he felt lonely and complained (of it) to God,
E. who then sent down to him the edifice in heaven corresponding to
the Ka‘bah ( yere!! aal!), which was built of a ruby out of the
2° rabies of Paradise and had two gates of green emerald, the castern
Ge ae _ be Lee ey
and western gates. God placed it on tho spot of the Sacred House
and said to Adam, “O Adam, I have sent down to you a House that you
may circuit it, in tho same way as my throne is circuited, and that you may pray near it,in the same way as prayers are said near my throne.”’ God then sent down tho Black Sfone, the whiteness of which was (then) greater than that of milk, but which subsequently became black by the touch of the menstrual blood in the Time of Ignorance. Adam then procecded walking from India to Makkah, and God ap-
a pointed for him an angel to guide him to the Tlouse, Adam there-
upon performed the pilgrimage and observed the ceremonies of it; when he had finished doing that, the angels met him and said, “ May your pilgrimage have been sinlessly performed !Q Adam, we have, verily, porformed pilgrimage to this House before you by two thou- sand years.” It is related that Adan performed forty pilgrimages, going from India to Makkah walking, and that the House remained in that condition till the time of the Flood, when God raised it up to the fourth heaven and sent down Gabriel, who hid the Black Stone in Mount Abd-Kubais to preserve it from being drowned.
From that time to the time of Abraham the spot of the House
; . remained vacant, and then after his son Ishmael was born to hin,
God ordered him to build a house in which His name mivht be re- membered. Abraham thereupon asked God to point out to him the
me _ =~ 2a —_?: _ &
154 AD-vDaMmisi’s
spot for it, and God sent to guide him to the spot of the House, as- Saktnah (swift wind), which means a violent wind (khsjij) with two heads and resembling a serpent. Some say that al-khajij means a violent wind, shining, glistening intensely, having a head like that of a cat, a tail like its tail, two wings of pearls and emeralds, and two eyes with rays (of light) in them. ‘Alt said that it means a violent shining wind, with two heads and a face like that of a human being.
God ordered Abraham to build (the House) whero as-Sukinah would settle; he therefore followed it, until they (two) reached Makkah, where as-Sakinah environed the spot of the House, asa serpent environs (a thing). This is what ‘Ali and Hasan have stated ; but Ibn-‘Abbas has said that God sent a cloud of the size of the Ka‘bah, which kept on going, and in the shade of which Abraham kept on walking, until it took him to the honoured Makkah, where it stopped at the place of the Great House, upon which a voice out of it oried out to Abraham, “ Build on the place shaded by it ; do not exceed it or fall short of it.” Some, however, state that God sent Gabriel, who guided him to the spot of the House, and others say that his guide was a gurad, as has been men- tioned before.
Abraham used to build, and Ishmael used to bring stones to him. - Ho built it out of five mountains—Mt. Sinai, Mt. Ziba (near Jerusalem), Mt. Libanus, which are mountains in Syria, and Mt. Ararat, which is a mountain in Mesopotamia, the foundations being built by them two out of tho stones of Mt. Hira’, which is a mountain in Makkah. When Abraham reached the spot of the Black Stone, he said to his son Ishmael,“ Bring me a beautiful stone which muy prove to be a mark for the people; ” so, Ishinacl brought him a stone, but Abraham said, “ Bring mo a better one than this.” Ishmael therefore went to look for one. In the meantime Mt. Abd- Kabais cried out, “O Abraham, I havo with me a doposited trust for you, take it,” upon which he tovk the Black Stono and placed it in its spot.
Some say that tho first one to build the Ka‘bah was Adam, and that it was ruined, and all traces of it were lost at the time of the
HaYitt AL-HAYAWAN 155
Hlood ; then God showed it to Abruham, who built it up, which ; ‘ the meaning of the words of God, “ And when Abraham raised ar the foundations (as!y5) of tho House,” + that is to say, laid its ffoundations, sing. $624, but al-Kisa’t states that it means its tealls.
(Lawfulness or unlawfulness.) It is truly speaking unlawful to cat it, on account of what the Imam Abmad, Abé-Dawnud, and [Ibn-Majah have related, and what ‘Abd-al-Hakk has confirmed on fthe authority of Ibn-‘Abbas, namely, that the Prophet has prohibited tthe killing of the bee, the ant, the hoopoe, and as-surad, the prohibi- tion to kill it being a proof of its unlawfalness, and also on account of tho Arabs taking an evil omen from its voice and its appearance- F Some, however, state that it can be eaten, because ash-Shafi'i has iF declared tho payment of a penalty for it by ono in the state of ihrim, if ho kills it, to be obligatory;—so Malik says. The Imam, it tho very learned, the Kadi Abd-Bakr b. al-‘Arabt says that the 4 Prophet prohibited the killing of it, because the Arabs used to take ® an evil omon from it; he therefore prohibited the killing of it to z remove from their minds what was fixed in them as a helic£ in its # being of an evil omen, and not because it is unlawful. Al-‘Abbfdi . has also mentioned it in at-Tabakét.
(A wonderful anecdote.) Mangdr b. al-Husain al-Abt has re-
“ated in Nathr ad-durar that a son of a Badawi having gone on a
f. journey and returned, the father asked him, “ What did you sec on { tho rond ?”’ He replied, “I went once to the water-skin to drink, 4 ; upon which a surad cried out, ‘ Leave it, or you are not my son ; ’ * so I left it; then after a time, feeling thirsty, [ went to it a second time, but the surad cried out, ‘ Leave it, or you are not my son 3 go I left it again; and then after that, my thirst having increased,
* I went to it a third time, upon which the gurad cried out, ‘Cut it ; lengthwiso with your sword, or you aro not my son,’ and I necord- 4 ingly cut it.” The father then asked him, “ Did you see the B serpent in it?” and he replied, “Yes,” upon which the father said,
Bi “God is most great !”
ch
4 Al-Kur’do [[-121.
a ya
ws at
a ——_— — — se oe
156 ‘AD-DAMINi'B
He ‘tates that a son of a Badawt having gone on a Kanrhey snl ‘Yetarneil, the father said to ‘him, “Inform me of what You saw oh the way.” Ho replied, “I saw a bird on ‘a hillock, and a sudid ‘said to me, ‘ Make it fly away, or I am not your fathor;’ so I inde it fly away.” The father next asked him, “What next?” and he Feplied, “Tt alighted on a tree, upon which the pura said, ‘ Make tt fly away, or I'am not your father 3’ 80 1 did ‘acoordingly.” The father then askeil, “ What next ?” ‘aad he ‘replied, “Tt then blighted On & stone, tipon which ‘the guraid shid, ‘Tarn tha ‘stone over, ‘or I tith not your father ;’ so I did that.” The father thereupon said, Give ‘me my ‘share of what you found under it.” There was a tredsire- trove under it which hia son had taken, and 80 the ‘son gave him his share of it.
(Interpretation of itn ‘a dreaih.) In a dréain it indicates & ‘hypocrite, one who exhibits sibmissiveness on his part (in religion daring the day, and commits unlawful qctions ‘at night. ‘Some ‘say that it indicates a high-way robber, one who amaases much wealth and does not mix, with anybody.
pope (as-Sarsar),: called also as-Sarshr.—A certain animal having in it some resemblance to & locust, that leaps and creaks with @ fine sound, mostly at night, on which account it is called sarrér al-lail (cricket). It is a species of bandt warddn and has no wings. Some say that it is the samo as al-judjud (cricket), and it has been already mentioned that al-Jawhart has given the meaning of al- jidjict as sarrdr al-lail (cricket). Its place is only known by follow- ing its voice. Its places of habitation are places of moisturo, and ita colours are diversified, some boing of a black colour, some of a blue colour, and some of a red colour. It is al-juidab (large locust) of deserts and barren places.
(Lawfulness or unlawfalness.) It is unlawful to eat it, on account of its being considered: foul.
1 Furskal gives the name sursur fur the Egyptian coo<ronch— Prlyphaga (Blatta-Forsk.) z7yptiaca.
Bavit AL-HAYAWAN 157
B (Propertics.) Avicenna states that mixed with wild caraway it “ inoficial in piles, tremors, and poisons of vermin. If it he burnt, abbod to a fine powder, and added to antimony, and then used Mra collyrium, it sharpens the sight, and if it be used as a. colly rium. * ad with the bile of a cow, it is beneficial in a watery running from
ie
fob a ye (as-Sargardn).—A cortain w ell-known smooth fish,
4 ‘oth (as-Sa‘f) '—A_ certain small bird. Pl. sref.
q 3 jaca (as-Sa‘wah).—A certain bird out of the smaller kind of ‘ erine birds, with a red head. Pl. sate. In Kitdl al--Ayn nd i in al-Muhkam they are said to be small passerine birds. |
», Abmad relates in Aitdh az-Zuld regarding Malik b. Dindr- af he used, to say, “ There are likenesses among men, as there “vuricties among birds; as a pigeon goes with a pigeon, a Ligok with a duck, a saw with a pa‘, and a crow with a crow, so. leo, a man goes with one of his own kind (likeness).”
[ The author here gives some of the verses of the Kadi Ahmad b: Muhammad al-Arrajini. The last two lines in one of the verses , ‘are so arranged that they may be read backwards without altering: the position of the words or sense. ]*
- £'Tho author then quotes from Ibn-Kh.’s B.D. what pissed
between al-‘Imad and the Kad al-[adil with regard to similar
shrases, which can be read backwards without altering words or
MSC, and also tho lines recited by al-‘Imad while they were one day gether in the cavalcade of the Suljin.] ,
7 " Al-‘Imad died on the Ist of Ramadan 597 A. H. at Damascus. and was buried in the cemetery of the Sifjs. Al-Fadil died on the- Tih of Rabi If, 597 A.H. at Cairo and was buried at the foot of Mt, ul-Mukattam.
ax, mt
a Its lawfulness or unlawfulness, properties, and interpretation iin a dream are the same as those of sparrows or passerine birds,
ag | | 3 The author gives it as-Sa‘b, which is evidently a mistake. 2 De Slane’ a it, of Iba-Kh ’s BL, Vol. 1, pp. 145, 158. 8 idem Vol. 11J, p. 308.
158 AD-DAMIiRI’S
(Proverbs.) ‘ Weaker than a ga‘iwah,” in the same way as is . said, “ Weaker than a was‘ah.”
in ia) (as-Sufdrtyah).—The bird called by the name of at- tabashir, which has been already described under the letter «,
pial (as-Safar).—The Arabs of the Time of Ignorance used to believe in the existence of a serpent in the belly sticking to its shards{f (cartilages of the ribs), that word meaning the sides of the ribs which are over the belly. Jt is called as-sayur ; when it moves, a man becomes hungry, and it hurts him when ho is hungry ; it transgresses ; but al-Islém has cancelled that belief.
Muslim relates on the authority of Jabir, Abf-Hurairah, and others that the Prophet said, “There are no transmission of a disense such as mange or scab from one to another by its own agency (‘adwa), no auguration (of good or evil—fiyarah), no owl (of tho dead man—hdmah), no serpent in the belly (safar), and no goblin (gél).” The meaning of ‘adwé is what one fancies of the transmission of a disease, such as mange and scab and other diseases, from a person having it to another person by social intercourse or other causes, Tt is related in an authentic tradition that a Badawi having said to- the Prophet, “You have said that there is no transmission of disease; how then, if a mangy camel gets among the sound ones, the latter are found affected ?” The Prophet replied, “Who gave the disease to the first one ?” He romoved from his mind the imagination about the transmission of disease (by itself) and informed him that it is God who is the causer (of it). Under the letter! in the art.
an! , a tradition about a leper, resembling this one has heen already given. The meaning of at-fiyarah will be given hereafter under the Jetter b, As to ag-safar, there are two explanations about it, one of them being that the meaning of it is the post- ponement by the Arabs (of the Ti:ne of Ignorance) of holding sacred the month of al-Muharram to the month of Safar, being tho nasi’ (embolism of a month) which they used to practise s—so Malik and Abi-Hantfah say. The other explanation is that it means the
HAYA? AL-HAYAWIN 159
ch the Arabs used to have a belief, as has been men-
The ImAm an-Nawaw! states that this is the correct pon which all the learned are agreed, and that ren it on the authority of Jabir, the relater of the depends upon it. But both this and the first explana- le, the belief in both the safars being false one and undation.
#-Sifrid)' —Like ‘irbid. Al-Maydant has copied from to the effect that it is a certain bird out of the ignoble
It is said in a proverb, ‘ More cowardly than a et says :—
see him like # lion in the time of peace, na battle he is more cowardly than a sifsid.”
ites that ag-si/rid is a certain bird which the vulgar th. It is stated in al-Bfuragsa‘ that abd’l-malih is the the partridgo (al-kalj), the nightingale, and a certain ed ay-sifrid, which is like the sparrow ; it is included | class of passcrine birds.
»Sakr).—[The hawk]. The bird with which one es game ;—so al-Jawhart says. Ibn-Sidah says that bird that preys or catches game, out of the birds called ash-shawdhin, Pls. askur, sukar, sukdrah, sikdr, Sibawaih states that 3 is added in a plural of this g stress as in bu‘dlak, Vom. sakrah, A s-sakr is the dal; it is also called al-kaldmt. Its sobriquets K, abi’l-asba‘, ubd'l-hamrd’, abi-amr, alit-tumrdn, be awt states in Sharh al-Muhadhdhab that Abd-Zaid al- wwazt has said that tho birds called al-buzdh, ash-sha- hers (like them), that prey or hunt (game), are called sakr, fem. sakrah, and zakr by conversion of u into tkr by conversion of ue into. As-Suidalant states
in ‘Omfin sufrid—Crex pratensis.
—e e re ee e o
160 Ab-bamtni's
in Sharh al-Alukhtagar that there are threo variations in the case of- all words having a wanda Qin them, as al-bugd&, buzdk, and al-busdk, but Ibn-as-Sikkit denics it in tho case of the word basag, . saying that it means it became long or tall; God has said, “ And
the tall (4eb) palm trees,” ‘ that is to say, raised high. |
Abmad ralates in his Ifusnad, “ Kabtsah has informed us, saying, ‘ Ya‘kOb b. ‘Abd-ar-Rahmin b. Muhammad b. ‘Amr b. Abt- ‘Amr has informed us, on the authority of al-Muttalib, who had it on the authority of Abd-Harairah, that the Prophet said, “(The prophet) Dawud was a very jealous man, and therefore, whenever he went out, he used to lock up (all) the doors of the house, so that nobody could go in to his people, until he returned. He wont out. one day, and the house was3 locked up (as usual); in the meantime his wife, having gone to look after the house, found a man standing in the middle of it She therefore asked those that were in the houso, ‘ Whenco did this man eater, whilst the house is locked up ? Verily, by God, we shall be disgracod! Dawud then came, and, finding the man standing in the middle of the house, asked him, ‘Who are you?” upon which he replied, ‘I am he who is not afraid of kings anil is not restrained (from entering) by means of curtains.’ Dawud thereupon said, “Then. by God, you are the angel of.death. Welcome to the order of God ? He then ramained -- in his place until his soul was seized. When his body was washed and shrouded, and the business (of preparing the body for burial) was. finished, the sun shone upon his body ; so, Sulaiman said to the birds,
‘Shade over Dawad,’ upon which they so much shaded over him, that the earth became dark to Sulaiman. He thereupon said to the. birds, ‘ Draw in your wings, wing by wing” —Abd-Harnirah stated, “The Apostle of God then commenced to show us how tho birds did that by contracting his hand.” * That day the hawks with long wings. (al-Madrahi yuh) overpowered in shading him.”’” The Imam Ahmad is the only one who has extracted this tradition ; his autho rities are exceilent, and tho men on whose authority it is related are trustworthy. Tho meaning of “sa pedo! | 1 dd+y2 date Sols ix that the
2 Al-Kar'an 1-19,
"hey
“ BAYAT AL-HAYAWIN 161
) ‘hawks with long wings overpowered in shading him that day ; sing. nad rah. Al-Jawhart states that it means @ hawk having long wings, “ ‘which meaning is rendered plain and distinct by what Wahb b. h . Munabbih has related, namely, that the Prophet said, “The people {ansembled round Dawud’s bier and sat in the sun ona hot day ; the & persons that accompanied his bier that day were forty thousand monks : with woolen hooded cloaks over them, beside other men, and as_ they (felt the heat, they called out to Sulaimién to construct over them ,&@ protection (from the san), on account of their suffering from the cheat. Sulaim&n thereupon went out and called the birds, which t having answered his call, he ordered them to shade over the pcople- ‘They therefore arranged themselves so close to one another from all ‘the sides that all the wind was cut off, and the people were very nearly dying from the sultriness of the weather. They therefore -eomplained to Sulaimfn of the sultriness, upon which he went forth “and called out to the birds, saying, ‘Shade the people only on the “side of the sun and keep away from the side of the wind,’ which “they accordingly did, so that the people were in the shade, and the wind also blew over them. That was the first ( wonderful) thing of the kingdom of Sulaiman they saw.’
(Information.) Ad-Dahhik and al-Kalbf state that David _ riled, after his slaying Goliath, for seventy years, that the Beni- —Tsr@il had never been united under one king, excepting under | David, and that God caused to be united in him the kingly and - prophetic offices, which were never before his time united in one | man, but the kingly office used to be in one tribe and the pr ophetie ! ‘in another ; that is the meaning of the words of God, “And God gave him the kingdom and wisdom.” Some say that it means knowledg~ with action, and that every one that knows and acts may "he said to have wisdom given him. [bn-‘Abbas states that David ‘was the strongest one out of the kinys of the earth in sov ercignty ; , thirty-six thousand men used to wateh his (prayer-) niche ever y night. That is the sense conveyed by the words of God, “And we ‘ strengthened his kingdom.”* Mukatil states that Solomon was a
» Al-Kur’fiu If-252. s Idem XXXVITI-19. Ml
° » i
162 | ‘AbD-paMirt's
greater king and more judicious than David, and was thankful for the blessings of God, whilst David was more devoted to divino worship than he. David died when he was a hundred years old; the age of Solomon when the kingdom came into his hands was thirteen years, and he died when he was fifty-three years of age.
The hawk is one of the four birds of prey (al-jaw@rih), namely, the hawk (as-sakr), the white falcon (ash-shdhtn), the eagle (al-‘ukdt), and the falcon (al-bdzt); they are also described as the animals of prey (as-sibd’), the animals trained to hunt (ad-dawdrt), and the birds that contract their wings in order to alight (al-kawdsir). There aro three species of the hawk, namely, the (common) hawk, kawinj, and yuyu’. The Arabs call any bird that preys on or seizes game, excepting the vulture and the eagle, a sakr, and they call it also al-akdur, al-ajdal, and al-akhyal. It holds among the birds of prey the same position that the mule does among beasts, because it en- dures fatigue moro patiently, puts up with coarse food and hurt more quietly, is more easily tamed, and is more forward in attacking all the birds out of the crane and others. Its constitution or tempera- ment is cooler and moister than that of all the birds of prey that have been hitherto described, and for this reason it can be trained to chase the gazelle and the hare, and cannot be trained to chase birds, for they escapo it. It is quieter in its nature, quicker in associating with men, and more contented than the falcon. It cats the flesh of quadrupeds ; and on account of its cold temperament, it does not drink water, even if it has to remain a long time without it, and for that reason it is described to have a stinking and fetid mouth. Asa natural characteristic of it, it may be mentioned that it does not betake itself to trees or tops of mountains, but dwells in caves, caverns, and fissures in mountains. The hawk has two palms to its (two) feet (hands), and so has a beast of prey two palins to its (two) forefeet (hands), becanse it preventy with their aid anything which it has seized (from escaping).
The first one to hunt with it was al-Harith b. Mu‘Awiyah b. Thawr, and the reason of his taking to it was that, having one day come across a hunter who had pitched his net for catching sparrows,
HAYAT AL-HAYAWAN 163
ho saw that a hawk darted down ona sparrow and commenced to eat it. Al-HArith was surprised at it and ordered it to be taken ; it was then placed in a house, and a person to feed, train, and teach it chasing was appointed to look after it. While one day it was with him, and he was going on, a hare suddenly appeared, upon which the hawk flew to it and seized it. In consequence of it, al-Hiirith’s astonishment increased, and the Arabs adopted it after
him (ag a bird of chase).
|. The second variety or species of hawks is al-kawinj, which holds the same relationship to us-sakr as az-zurrak docs to the falcon (al-biéat) ; only that it is hotter (in temperament) than it, and on that account lighter than it in its wings, and less stinking than it ; it catches game out of the gaine of water and is unable to atch a young gazelle. , Lhe third species is al-yu’yu’, which the people of Eygpt and By rin call al-julum, on occount of the lightness of its wings and their quickness (in flying), and because ul-julam (shears) is a thing ‘ty cut with. It is a small bird with a short tail, and its temperament, in comparison with that of the sparrow-hawk (al-bdshak), is cold and damp, for it is more patient in its nature and more sluggish in its movements ; it does not drink water unless compelled by neces- sity, as the sparrow-hawk docs, but it is more stinking than the ypucrow-hawk. Its temperament, in comparison with that of the common hawk, is hot and dry, and on that account it is bolder than the hawk. It is said that the first one to train it and to hunt with it was Bahram-gor, and the cause of his taking to it was that, having seen a ywyw attacking a lark, then deluding it, rising and falling with it, and not leaving it, until it had seized it, he was astonished with it and ordered it to be taken; he then trained t und chased with it. An-Nashi says, giving a description of it :— ’ “A trained and active yu’yw’,
As though ita two eyes at the time of examination were really Two carnelian ring-stunes placed in a pouch.”
\L0-Nuwds says descriptively of it:—
*ffe goes out in the morning, while yet the mora is iu ita dark nesa,
Like the edge of the full-moon at the time of its setting (retarning),
164 AD-DAMIRi’s
With a yu’yw’ which would please him who sees it ;
Among ya’d'yf (hawks) there is no yu'yw’ like it ;
Of blue cclour, its eyes deceive it not;
Were a hunter only to see what it sees,
He would ransom it with his mother and purchase it ;
That is what God has given us as a favour,
Blessed be God who has guided it rightly 1”
(Information in the matter of polite accomplishments. ) The
Imim, the very learned, at{-Turtishi relatesin Sirdj al-Muldk, ow the authority of al-Fadl b. Marwi&n, who said, “Tasked the am- bassador (messenger) of the King of ar-Rtim (the Greeks)' regarding the conduct of their king, and he replied, ‘ He has bestowed unsparingly of his beneficence and drawn his sword, 80: that the hearts (of men) are drawn to him out of desire and out of fear ; the obtainment of gifts has rendered casy (to bear) the grief of an exemplary punishment ; both hope and fear are tied together in his hand.’ I then asked him, ‘ How is his justice ?’ and he replied, ‘ He redresses grievances, restrains the wrong-doer, and - gives every one having a right his due ; the subjects are in the two states of happiness and satisfaction.’ I then asked him, ‘ What is his respect (dread) among them?’ and he replied, ‘It is pictured in their hearts, and eyes are closed towards him.’ The ambassador of the King of Abyssinia saw me listening attentively to him and paying attention to him ;—the ambassadors were in the habit of taking their quarters with me ;—he therefore asked his interpreter, ‘ What is it that the Rmf ambassador has been saying ?’ and he replied, ‘ He has beon describing their king and his conduct.’ He then spoke to his interpreter, who said to me, ‘The Abyssinian says that their king is one possessing patience and moderation when it is in his power (to punish), forbearance at the time of anger, and power at the time of contention for a victory; he is ready with a punishment when crimes are committed ; he has, verily, clothed his subjects with the goodness of his happiness and subdued them with his rigorous punishment ; they see him like the seeing of the new moon in imagination, and fear him with the fear of death as a punishment ; his justice is sufficient for them, and his power of subjugation protects them ; jesting does not serve him, nor does unmindfulness deceive him ; when he gives, hie
ora - Vy . . . . - 1 y
eee rer. 3
- _
mayit AL-BAYaWin 165
ly, and when he punishes, he causes pain, The people s, either hoping or fearing ; the hoper is not disappoint- , nor is the fearing ono distant from destruction.’ I m, ‘In what feeling of respect (dread) do they hold ‘opliod, ‘ Eyes do not raise their lids towards him, balls make their pupils follow him, as though his irds over whom are fluttering chasing hawks.’ I vo things to al-Ma’mdn, who asked me, ‘O Fadl, what (price) in your estimation? upon which I replied, irhams.’ He said, ‘Their valuc in my estimation is of the khilafah. Do not you know the saying of ue of every man is what he knows.”? Do you know rg or orators that know to describe any of the rightly guided regents (khalffuhs) of God like this? I He then said, ‘I order to be given to them two, twenty 3 ag an advance, and I make a promise between myself ive them more) on their return ; for, were it not for the 4m and its people, I should consider the giving to ‘he contents of the public treasury as short of what
». Marwan had administered the oath of allegiance on u‘tasim (to the people) at Bugdad, while the latter 1 with al-Ma’man. Al-Mu‘tayim therefore calculated in it and appointed him his wazir; but he became n the affairs of tho state, so that the khil&fah was only in name and al-Fadl’s in reality. It is related aving one day taken his seat for the administration of and the memorials of the people having been presented among them a piece of paper on which were writted
ave acted inordinately like the Pharaohs, O Fadi b. Marw4e, warning;
you were al-Fadl, al-Fad!, and al-Fadl—
princes who have now gone their way,
10m fetters, imprisonment, and murder have destroyed.
166 AD-DAMtRi’s
You have acted among men tyrannically, And will hereafter suffer as those three before you did.” |
The writer meant (by the three al-Fadls) al-Fadl b. Yahya | al-Barmaki, al-Fadl b. ar-Rabf‘, and al-Fadl b. Sahl. Al-Mau- ; ‘tasim used to order gifts to be given to his hoon companions : and his singer, but al-Fadl did not use to carry out the order, on | which account al-Mu‘tasim bore rancour against him and turned him — and the people of his house away, appointing in his place Muhammad. b. ‘Abd-al-Malik az-Zayyfit. Al-Fadl was a person of blameworthy qualities; so when he was turned away, the people were rejoiced (over his fall), so much'‘so that one of them said regarding him :— ** Verily, the soul of al-Fadl b. Marwfn is crying over him,
For there is none known to cry over him among men.
He, verily, befriended the world, withholding ita good (from others),
But has now parted from it, a crucl tyrant.
Let him and all those like him go to the fire of Hell!
For what thing of his we mies, are we to grieve ?”
When al-Mu‘tagim turned away al-Fadl b. Marwan, he said, “He disobeyed God in his obedience to me, and God has therefore given me power over him.” Al-Mu‘tasim then took his wealth, but did not do any harm to his person. Some, however, say that he took from his house a million dinars, and household furniture and utensils worth another million din4rs, and imprisoned him for five months, after which he set him at liberty. Hoe served after that several other khalifahs, and died in 250 A.H.. One of his sayings was, “Oppose not your enemy while he is facing you, for his facing you will aid him against you, and attack him not when he has turned his back, for his turning away has given you what would be onough for you in his case.’’*
4 j
(Further information, also in the matter of polite accomplish- ments.) It has been already alluded to in the epistle which I have given in the art. wi#l4J1, in reference to the saying of Abé’l- Hasan ‘Alf b. ar-Ramf in his poem in which he says :—
2 Bee aleo De Slane’s T. of Ibn- Kh.’s B. D. Vol. IT, p. 476, s This saying may also be translated thus, ‘Do not oppose your enemy in his atate of prosperity, for hia prosperity will help bim against you, and do not oppose him in his state of adversity, for his adversity is enough for you.”
mayit al-HAYAWIN 167
This is Ab(’s-Sakr, the unique one in his landable actions, Dut of the offspring of Shaibén, in the place where the lote-tree and the mimosa flourish.
Te is, as if he were the sun in bis lofty mansion Dver men, and not (mere) fire over a mountain.”
intends by al-lurj his lofty palace, and as he has n to the sun, he has likened his palace to the mansion (of The poet’s object was to produce something more beautiful Mowing lines of al-Khans@’ with regard to her brother
‘Verily, with Sakbr, guidance in the right dircotion is perfect, As if he were a mountain on the top of which ia fire.” 1 Shams-nd-din Muhammad b. al-‘Imfd has said, “I have cross the biography of Abd’s-Sakr, or the date of his death. r was a cousin of Ma‘n b. Za’idah ash-Shaibint, and one ers of the army of the Commander of the faithful, Ja‘far He was appointed to rule over glorious dependencies ‘ern magnificent provinces, and dicd before the year 180 e (the father) and his son Abd’s-Sukr, who is alluded to in of Ibn-ar-Ramt in the above lines, “In the place where the ad the mimosa flourish,” used to live in the desert, those 3 found in the desert. Ab(’s-Sakr was a governor of some vinces on behalf of al-Wathik Hardin b. al-Ma‘tayim and , his son al-Muntasir ; he lived till the reign of al-Mu‘tadid of his son al-Mu‘tamid. A residence in the desert is Arabs take a pride in. The following are some of his
‘The lighters of a desert-fire on high ground, Become not townsmen, whilst among townanen there is no glory’
: seen any other lines of his.”
-Hasan b. ar-Romi died in Bagdad in Jumada I, in the year , but there is a difference of opinion with regard to it. The 3 death, according to what Ibn-Kh, and others relate, was sim b. ‘ Ubaid-Allah, the waztr of al-Mu‘tadid, being afraid es, secretly instigated Abi-Viris, who gave him a poisoned eat. When he became aware of his having been poisoned,
168 AD-DAMIRi’s
he rose up, upon which the wazir said, ‘“ Where are you going?” and he replied, “To the place you have sent me to.” The wazir. said, “Give my salutation to my father ;” but he replied, ‘ My, way docs not lio in the direction of the fire of Hell.” He then, remained (ill) for some days and died.
(Lawfulness or unlawfulness.) It is unlawful to eat the hawk, | on account of the general prohibition for eating any animal having a canine tooth among the beasts of prey, and any animal having 1 ; talon among birds. As-Saidalant states that there is a difference of | opinion with regard to the definition of tho term, the beasts and — birds of prey (al-jawdrih), some saying that it means any animal , that wounds game with o canine tooth ora talon or a claw, and ° others saying that they aro tho same as preyers (al-kawdsib). - Tbn-‘Abbis states that al-jawdrih are the same as the wild animals | that hunt or chase (as-sawd’id), which definition refers to tho meaning of preying (al-kasb). All the beasts and birds of proy (al-jawdrih) are unlawful with us, on account of the general prohi- bition mentioned above ; but Malik holds the doctrine of their being lawful, stating that whatever thero is no Kur’Anic text against is lawful, and one of his disciples has gone even beyond it, oxtending lawfulness to the dog, the lion, the leopard, the bear, the ape, and other animals, and has said with rogard to the domestic ass that it is (only) disapproved, and with regard to tho horse and the mule that they are unlawful, arguing on the strength of the words of God, “Say, ‘I cannot find in what I am inspired with anything unlawful for the taster to taste ; unless it be dead (of itself), or blood that has been shed, or tho flesh of swine,—for that is a horror—or an abomi- nation that is consecrated to other than God. But he who is forced, not wilfully nor transgressing,— thon, verily, thy Lord is forgiving and mercifal.’”* Ash-Shafi‘t has refuted this argument by saying, “that is to say, out of such animals as you were in the habit of eating,” as it (the verse) does not convey the meaning of permission with regard to what they were not in tho habit of eating and of considering as good, in the same manner as it is not correct that
Al-Kur’an VI-146.
HAYAT AL-BAYAWAN 169
vords of God, “ but forbidden you is the game of the land while. ‘oon pilgrimage,”* apply to what was unlawful before, but it 1s. only with regard to such animals us are generally chased.
(Proverbs.) ‘More offensive in the odour of the mouth (athla/) a hawk,” the word akhlay being derived from khuldy* of the h, which means an alteration in its odour. In the same sense a saying of the Prophet, “Verily, the odour of the mouth (kiudliy)
fasting man is sweeter, in the estimation of God, than that of 2” A dispute having occurred between the Shaikh Abi-‘Amr b.. ah and the Shaikh ‘Izz-ad-din b. ‘Abd-as-Salféim, as to her this sweetness of odour is meant to be both in this world tho next one, or specially only in the next one, the latter said it is meant to be in the next world only, on account of the saying 1¢@ Prophet, according to the version given by Muslim, namely, Him in whose hand the soul of Muhammad is, the odour of tho h of a fasting person will be sweeter in the estimation of God that of musk, on the Day of Judgment,” whilst tho Shaikh ‘Amr b. a3-Salah said that it is meant to be both in this world he next one, pointing out many things in support of it. Among he mentioned what is given in the Afusnad of Ibn-Hibbén, was one of our religious doctors, jurisconsults, and relaters of tions, and who states one view in favour of the opinion of its ‘ring on the Day of Judgment, and another in favour of tho on of its being in this world, and relates in respect of this latter on, giving firm and authentic authorities, that the Prophet said, ‘ily, the odour of the mouth of a fasting person, when it alters the worse), is sweeter in the estimation of God than that of -’ The Imém Ab@’l-Hasan b. Sufyfn relates, giving his ity as coming from J&bir, that the Prophet said, “My sect mn) have been given five things in the month of Ramadan. As » second one, whon the evening comes, the odour of their mouths the estimation of God sweeter than that of musk.” The Imam, [Atid AbQ-Bakr as-Sam‘Ant has related it in his wimd/4 and said tisa tradition delivered on respectable authority. Every one » relaters of traditions has clearly explained that at tho time
i Al-Kur’én ¥-97, 2 The author epells the word as khatir.
170 AD-DAMIRi’s
of the occurrence of the odour of the mouth, its description, namely, |
that it is sweeter in the estimation of God than that of musk, is
confirmed. He (Ab@-‘Amr) said, “The learned men of the east and |
west have all given the sume meaning as I have mentioned in explanation
of it. Al-KhattAbi states that the sweetness of its odour has the mean-
ing with God, His sense of pleasure or satisfaction with it, Ibn-‘Abd- al-Barr states that its meaning is that it is in the estimation of God more fragrant, nearer Him, and more valuable (higher) than the odour of musk. Al-Bagawi states in Shark as-Sunnah that it means an ealogium of the fusting person and satisfaction with his act. The Imfn al-Kudéri, an imam of the sect of AbQ-Hantfah, bas said simi- larly in his book, with regard to the difference of opinion, that the meaning of it is that it is more excellent in the estimation of God than the best of odoara. The Im&m, the very learned, al-Bfni, the author of al-Lam‘ah and other books, and one of the old leaders of the Maliki school has (also) said it The Imam Abf-‘Uthmn as-Sabtnt, Abf-Bakr as-Sam‘nt, Abft-Hafs b. as-Saffar ont of the great imfims
of the Shafitt sect in their Amdli, Abfi-Bakr b. al-‘Arabt of the —
Maliki sect, and others state the same thing. These are the im&ms of the Muslims in the east and west, and they have not mentioned anything other than what I hive done, and none of them has given the view of its being specially meant to he in the next world, though their books contain all the well-known and strange views, and though the version of the tradition, in which mention is made of the Day of Judgment, is a well-known one in ag-Sahth; but they have (evidently) decided that it is an expression meaning pleasare or satisfaction (on account of the fast) and its acceptance and other things like these, out of those which exist in this world and the next one. As to the reason of the Day of Judgment being mentioned in that version, it is that that will be the day of recompense, and that on that day will be seen the preponderance of the odour of the month over that of mask, which is employed to expel any unpleasant odour, out of a desire to please God, becuse it is ordered to shun an unpleasant (abominable) smell and to draw (near) a good odour, as in mosques, at prayers, and other devotional observances. [or this
reason, special mention is made in the version of the Day of Judg- |
ment, as is made in the words of God, “ Verily, thy Lord apon that
’ ~ BP
>.
a
BAYAT AL-BHAYAWAN 171
arEere
day is well aware.” As to the other (remaining) versions, they may be explained to mean that the excellence of fasting exists in both the worlds,” (End of the statement of the Shaikh Aba-‘Amr). ;What is necessary to know is that in all matters in dispate botween these two shaikhs, the correct thing was what the Shaikh ‘Izz-ad- din b. ‘Abd-ae-Salam stated, excepting in the case of this question, in which the correct thing is what the Shaikh AbQ-‘Amr b. a3-Salah suid.
“More fetid (abkhar) in the mouth or breath than a hawk.” A poet says :— “He has the beard of a goat, The beak of a vulture,
| And the odour of the breath of a lion, With which is mixed the odour of the breath of a hawk.”
FNS Sew wWagyrwuy . .
) ,
" (Properties.) Aveuzoar (I[bn-Zuhr) states that the hawk has no + gall-bladder, and that ifa man seizes it, it dies from foar. If its brain be applied locally, it excites the venereal desire. Abf-Sarf ad-Dailami states, in ‘Ayn al-khawdss composed by himself, that, if ‘the brain of a hawk be rubbed over black freckles, they will be ‘removed and cleared away, and that if it be rabbed over the ring- ‘worm, it will be removed.
(Interpretation of it in a dream.) Ibn-al-Mukrf states that a dream about a hawk indicates honour, power, a victory over enemies, the accomplishment of hopes and the obtainment of position, child- yen, spouses, slaves, legal concubines, valuable property, health, ‘theexpulsion of griefs and anxieties, the soundness of eyes, and much travelling and returning with great profits. Sometimes it indicates death, on account of its chasing animals ; sometimes it in:licates a prison, the act of marking or stamping, and scantiness of food and drink. A trained one, in comparison to an untrained (stupid) one, in- _dicates an eloquent man, and similarly do all the birds of prey, because they pass by an animal, break its bones, and tear its flesh. Whoever sees any of these birds of prey not fighting will obtain a booty. Any animal with which one hunts, such as the dog, the lynx, and the hawk, my be interprete] to moan a brave son. He who is pursuad
» Al-Kar’go C-11.
=
hee Hee ele
a —E—=
ee ee
172 AD-DAMIiRi’s
(followed) by a hawk will have a brave man turning round against
him, but if he has a pregnant wife, it indicates that he will have a brave’ son. very one of the birds of prey indicates a male child. The
following is one of the interpreted dreams :—A man came to Ibn- Sirtn and said, “I have dreamt that, as if I saw that a she-pigeon alighted on the topmost part of the wall (of the town), and that a hawk came there and swallowed it? He replied, “If your dream’ proves to be correct, al-Hajjaj wil! marry a daughter of at-Tayyar.” 4 It happened so. | 8
vias! (as-Gill).—A certain kind of serpent against which |
charming is of no use. From it is taken (the proverb), “Such a; one is aa silont (be) asa sill,” which was the description given | by the ImAm al-Haramain of his disciple Abd’l-Mudaffar Ahmad b. | Muhammad al-Khawaff. He wasa very learned man out of the. People of ‘Tis, an equal (in learning) of al-GazzAlt ; he was wonder-. fally clever in discussing and skilful in using hitting expressions. He died in 500 A. H., and he, al-Kiy& al-Harrast, and al-Gazsalt were the most important out of the disciples of the Imam al-Haramain. |
SPAT (as-Sulab)—Like gurad. A certain well-known bird:— 80 it is mentioned in al-‘Ubdb.
a . . g vba 1 (ag-Silinkd).—Like sikintdr. A certain long and.
slender fish ;—so it is mentioned also in al-‘Ubdb.
{
Jabal | (a3-Sulgul).—The same as the collared turtle-dove oalled al-/akhitah ;—so al-Jawhart and others say. Al-fdkhitah will be described hereafter ander the letter J.
Sa. as | (az-Sanndjah)—Al-Kazwint stutes in al-Ashkdl that there is no animal larger than this one, and that it is found in the land of Thibet ; this animal builds its den (house) over a space of ground a league square, and any animal whose sight falls on it dies instantaneously, but if its sight falls on other animals it dies. Other animals know of this peculiarity, for which reason they present
BAYAT AL-HAYAWAN 173
. \ong period. This is one of the wonders of creation (existence).
ee. I (the author) say that al-Harirt has employed the word Bap-sanndjah in the forty-sixth Assembly, where he says, “ Well done, O dwarf (nugaish), O singer (sanndéjah) of the army!” The J F commentator of his assemblies (words) says that an-nugatsh means a mdwarf. It is related in a tradition that the Prophet happened to see Fe dwarf (nugdsht), upon which he fell prostrate. The ganndjah of a ‘the army is explained to mean the well-known dram (Jsh/1), I (the + author) say that the simile between the drum and the singer lies in .the fact that men rejoice with (the sound of) it, in the same way that ‘ten ‘gathering round a singer do ; a singer is therefore called by that ; ame. Al-Hariri evidently said that of him to give an intensity of ¥ sense. As-sanndjah also means a player with a cymbal, an instru- f fitent of music (play) made of brass, in which one of the pieces is f atrack on the other.
i. . The Hafid Ibn-‘Abd-al-Barr and others state that the first one ty be inherited in (the time of) al-Isl4m was ‘Adi b. Nadlah, and ‘that the first one to inherit was Nu‘min b. ‘Adi. ‘Adf had pr seceded for refuge to Abyssinia, where he died, and his son Nu‘m&n in- Yherited him there. ‘Umar appointed Nu‘mén as his official over "Maisin, but he did not employ any one beside him out of his tribe. ‘Na‘mfn endeavoured to get his wife tv go forth with him, but she ‘refused, upon which he wrote to her the following lines :—
hat Who will communicate to the beautiful woman (hasnd’) that her husband js at MaisAn, ’ And is served with wine in a glass cup and a green wine-jar ! si° If I desire, the chief toen of the village would sing for me, «.-,, And players on cymbals would sing in every possible way. If you are my boon companion, serve me (the wine) in a large glass, And serve it not to me in a small broken cup. ~~ Perchance the Commander of the faithful will be displeased with it, :. . Namely, our convivial meeting in the demolished palace, ”
Na This having reached the ears of ‘Umar, he wrote to him, ““ In the name of God, the merciful, the compassionate. H. M.(e=). The
174 AD-DAMiRI’s
sending down of the Book from God, the mighty, the knowing, the forgiver of sin and accepter of repentence, keen at punishment, long suffering! there is no gud but He! to whom the journey is!”* I have heard of your words,
‘ Perchauce the Commander of the faithful will be displeased with it,
Namely, our convivial meeting in the de:nolished palace.’ Verily, by God, it las displeased me.” He then dismissed him (from hia service). © When he went to ‘Umar, he said, “There was (really) nothing out of this, nor was it anything but the excel- lence of a verse [ had found, nor have I drunk it (wine).” ‘Umar replied, “I believe so, but you shall never serve me as an official (again).” He then lived in al-Basrah and used to commit raids in the company of the Muslims until he died. His verse is eloquent, and lexicographers quote it to show that nadmdnx means a pot or boon companion (nadtn). )
ylyall (as-Siwdr).—A herd of cows. Pl. strdn. It also means
a vesicle of musk. A poet has given together both the meanings in his lines :—
“When a herd of cows presents itaelf, [ remember Laila, And I remember her when a musk-vesicle gives out its smell.”
Ene pad (as-Sawma‘ah).—The eugle, so called because it is always found in the highest place it can reach ;—so Kur&‘ says in al-Uujarrad.
weal (as-Stbdn).—This word has been already given in the early part of the present letter.
opal] (ag- Suyd).—The word is an infinitive noun used as a sub- stantive, and is employed to denote any animal that is captured or caught by the chase, &c. God has said, “‘O ye who believe! kill not game while ye are on pilgrimage.”* Abt-Talhah al-Anséri said — ‘Tam Abd-Talbal, and my name is Zaid, | “And every day in my weapons there is game.”
2 Al-Kur’£n XL-1-3. 2 Idem V-96.
SAYAT AL-HAYAWAN 175
‘ - Al-Bukhart hns classified (this sulyect) under separate heads in ,-the first part of the fourth quarter of lis book, and has said that one bead refers to the subject of what God has said, “ Lawful for you : is the game of the sea, and to eat thereof (4lab),”? ‘Umar has said > that the game of it is what is captured, and that the food out of it | _(4elab) is what is thrown out. AbQ-Bakr has snid that any : ‘\(sea-) animal floating (on its surface) is lawful. Ibn-Abbas has said, “The food out of it (4elx£) are the dead animals outof it, ex- :oapting such as are seized. The Jews do not eat the eel (al-jir7t), but '-Wedo.” Abd-Shuraih, a Companion of the Prophet, has said that “every animal that is in the sea is (already) lawfully slaughtered, NAD says, “As to birds (flying things), [ om of opinion that they * ought to be lawfully slaughtered. ” Tbn-Jurnij said, “I asked ‘Ata’, . “Are the game of the rivers and the animals killed by torrents ( 45) : included in the game of the sea?’ and he replied, ‘ Yes,’ und then ; recited, “ (The two seas are not equal ;) one is sweet and fresh and " pleasant to drink, and the other is salt and pungent; but from each "do ye eat fresh flesh.’*” Al-Hasan rode on a saddle made of the . kins of beavers (water-dogs). Ash-Sha‘bi said, “ Were my people in the habit of eating Frogs, I would have given them a3 food to them.” ' Al-Hasan was of opinion that there is no harm in the turtle. Ibn- ‘Abbs said, “ at of the game captured by a Christian or a Jew or : a Magian.” Abf’d-Dard@’ has said in the discourse on the subject Of al-murrt * that the slaughtering lawfully (¢?5) of wine consists
dn (adding) fish (to it) and (then exposing it to) the sun.
The words UsoJ} 45 mean the animals that are killed in a tor- . - rent, on account of the siying, Verily, a traveller and his goods are
: “in danger of destruction (el), 4 As to his statement ubout «l-murrt
* to the end.of what he has said, he alludes (by it) to the description
f of it ns prepared i in Syria, namely, that wine is taken, and salt and 3 Gish are placed in it, and it is then placed in the sun; the wine is
“ * changed into (a thing of) a bitter taste, becoming thus transformed,
. 1 Al-Kuran Y-97. 2 Idem XXXV-12. 8A certain kind of condiment “eaten with food to render it pleasant or savuury.—ane’s Lex. * Said by any Arab of the desert.— Lane’s Lex. art, ls.
ome oe oe Pl mre a ee Ph ale
“> [= == —w ---
al-Asilf he w
176 | AD-pDaMiRi’s
in the same manner as it does in its condition as vinegar. He states that in the same way as an animal dead (by itself) is unlawful and one lawfully slaughtered is lawful, are these things. The wine being slaughtered means that it is rendered lawful, the slaughtering being used metaphorically for rendering (it) lawful. Adh-dhabh originally
means splitting (ash-shakk).
The proper name of Ab@-Sharaih was Hani’, and according to as Ibn-Shuraih, which is only an imagination. In bn-‘Abd-al-Barr, Shuraih is said to have been € the Prophet, and an inhabitant of al-Hijaz. b. Dinar have related traditions on his having heard him relate traditions on the
authority of Abt-Bakr as-Siddik. He said, ‘“ Everything in the sea
is (already) slaughtered, God having (already) slaughtered for you He bas created in the sea.” Ab(’z-Zubair and
t Shuraih was in existence in the time of the that he was a Companion (of the
al-Istt‘db by the Hafid 1 one of the Companions 0 Abt’z-Zubair and ‘Amr authority, both of them
every animal that sAmr b. Din&r state tha Prophet. Abt-Hatim states Prophet).
The word as-sayd (game) ‘1 the first verse (al-Kur’du V-96) is in a general sense, but its special meaning is with regard to those animals which are excepted and in regard to which the Prophet has in the state of zhrdm. It is confirmed re- garding the Prophet as having said, ‘There are five noxious animals which may be killed both in the state of ihrdm and otherwise, namely, the crow, the kite, the rat and mouse, the scorpion, and a rapacious dog ( y ghd bealS1).2” Sufyaén ath-Thawri, ash-Shafi‘, Ibn-Hanbal, and Ibn-Rabwaih have taken the apparent meaning of allow a person in the state of ihrdm to kill any but these animals. Malik has deduced by analogy from a rapacious dog, the lion, the leopard, the lynx, the wolf, and any (other) rapacious beast of prey ; but as to the cat, the fox, and the hyena, according to him, # person ‘1 the state of ihrdm is not to kill any of them ; should he, however, do go, he is to pay a penalty for it. The followers of analogy (Eollowers of Abfi-Hanifah) state that, if a henst
iven permission to kill
this tradition and do not
» This term is also applied to alion, a lynx, a leopard, and a wolf.—
Lane's Lex. art. 25,
d
A | a. BAYAT AL-HAYAWAN 177
Of prey first commences to attack a person in the state of thrdm, he may kill it, but if he commences to attack it first, he has to pay its brice. Mujahid and an-Nakha‘t state that a person in the state of {dram is not to kill any of the beasts of prey, unless it is one out of them that aunoys (injures) him. It is confirmed reyarding Ibn- ‘Umar as having ordered persons ia the state of :hrdm to kill serpents, ‘and the people are all agreed on their being permitted to be killed. It is also confirmed regurding Ibn-‘Umar as having permitted the killing of the hornet, because it is in the same category with regard F to lawfulness or unlawfalness as the scorpion. Milik says that the ‘killer of them must give away some food (as alms); and he has also Fsaid similarly with regard to a person killing fleas, flies, ants, and Fother animals of that kind. The followers of analogy state that there bis no penalty impogable on a person killing any of all these animals. As to the birds of prey, MAlik states that a person in the state of ‘hrdm Pasust not kill them; if, however, he does so, he must pay a penalty, FIbn-‘Attyah states that all animals of a poisonous nature, such as_ the * viper, ar-rutaild’, and others like them are in the same category as B serpents. (Supplementary information.) Abd-Hauffah states that a F thief’s hand need not be cut in the case of his stealing what is E orivinally permissible out of auy gamo of the land or sea, or in the Fouse of his stealing any bird, but ash-ShAfif, Malik, Ahmad, f and the general body of the authorities state that it must be cut, f if itis # guarded auimal and its price is « quarter dtuar, ou ¥ avcount of all the evidence (being in favour of this view). If Baperson in the stute of zhrdm slaughters lawfully any game, wit is unlowful for him (to eat it) in the state of ¢hrdm, ac- Pcording to a general agreement about it ameoug the learned. & But as regards its unlawfulnuess fur others, there are two state. ® ments, the modern one, which is the correct one, being that it is F unlawful, asin the casa of an animal slaughtered by a fire-wor- - shipper (Majts!), according to which it isin the condition of an F animal that has died (by ilself), ‘lhe ancient statement is that Fitis lawful. If a person in the state of ihrdm breaks an egg of many game or boils it, it is unlawful for him, but with regard B to its being unlawful for others, there are two views, the better
a. 12.
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vl oe
a.
' ek
a a — ol oe
178 AD-DAMtRi’s
known one of which consists of two atatements, the better Known of which is that it is also unlawful. Ifa Majdst or fire-worshipper brenks it or boils it, it is lawful. Ifa person in the state of ihram milks any game, the case is like that of breaking an egg of any game.
(Side-information.) Ifa person in the state of thrdm shouts at any game and it dies as the result of his shouting, or if any person in the state of zhrdm shouts at any game in the ‘sacred territory and it dies as the result of it, there are two views regarding it, one heing that he pays a fine for it, because he would be the cause of its death, and the case is a similar one to his shouting at a child which dies (as the result of it), The Im4m an-Nawawt states that this is what is apparent, The second view is that he has not to pay any fine, the case being a similar one to shouting at a man who has reached the age of puberty, If he hits any game and it happens to fall on any other game or its young ones or its eggs, which die as the result of it, he has to pay a fine for all of them. '
(Side-information.) If a relation of a person in the state of shrdm, having in his possession any game, dies, he may take, according to our religious doctrines, such a possession of it as to be able to dispose of it in any way he likes, excepting by killing or destroying it.
(Side-information.) Ar-RfiyAnt states that some say that a minor pilgrimage (al-‘umrah) in which no game has been killed is better than a greater pilgrimage (Aijjah) in which game hag been killed, bat the truth is that the greater pilgrimage is (alwayn) better.
(Side-information.) The game of the sacred territory of al- Madinah is unlawful, on account of what Muslim has relJated out of a tradition of Jabir, namely, that the Prophet said, “Abraham conaecrated Makkah, and [ have consecrated al-Madinah and (declared unlawful) what there is between its two tracts of black stones. No ‘iddh tree in it is to be cut, nor any game in it is to be killed.” Opinions differ as to whether or not a fine is to be paid in the case of ita game, as in the case of the game of Makkah. Ash- ShAfiil states in the modern statement that there is no fine for it,
BAYA? AL-HAYAWAN 179
; because it is a place to enter which withont being in the state of E éhrdm is allowable; no fine need therefore be paid for it, as in B® the case of the game of (the valley) Wajj of at-Ja if. Itis related Min the Sunan of ul-Baihaki with authorities of a slender nature . ‘that the Prophet said, “The game of Wajj of at-Taif and its
"" ‘ancient statement, however, it is said that the killer of game in x the saored territory of al-Madinah and the cutter of its trees is >" to be despoiled (of his things), which view an-Nawawt has elected f by way of a proof. Acoording to this, the apparent thing is the s-. construction put by the im&mns, namely, that the despoiling is PS - not to be conditional on the killing (destruction) of the game, but ie to be doue tor simply catching it (by the chase, etc.). ‘The _ despoiling is to be, according to most of the authorities, like the despoiling of a slain one out of the unbelievers ; but some say «that he is to be despoiled ouly of bis garments, and others say that ‘ glothes enough to hide his nakedness ouly ure to be left with him, which is the correct thing according to ar-Ramwduh and Sharh al-Muhadhdhab. The clothes are then to be the property of the deapoiler, but some say that they are to be the property of "the beggars of al-Madinab as a compensation for the game, and
~ others say that they belong to the public treasury. Exception ia, however, made aos regards the payment of a fine, in the case of such game as springs upon a person to attack him, in conse- quence of which he kills 1¢ as a defensive ineasure,
(Side-information.) If locusts are lying oll over the road, and there ia no escape from treading them, there is evidently no bs fine to be paid (for them). If an unbeliever enters the sucred
. territory and kills any game, he mast prxya fine, but the Shaikh Abfi-Ish&k states in al-Muhadluthab, ‘‘I am of opinion that it is ‘. possibly not nacessary for him to pay a fine.” An-Nawawi, how- 7 ever, states in the commeutary of it that he was the only one out
of the religious doctors to express this possibility and to hold
it as a view in the matter of ita explanation, But Ibn-Kajj, who lived years before tha author of al-Muhadhdhab, haying died I in the yenr 404 A. H., has copied it as a view pat forth by our | relizious doctors.
180 AD-DAMIiRi’s
(Admonitions.) Kuow that, if'any game dies from two causes one a permiasible one and the other an unlawful one, it is unlaw. ful, being drawn to the side of uulawfulness, In the same way if it dies from an arrow and a shot, or if the poiut (side) of a spear hits it and the broad side of an arrow makes « mark on it in ite passage, and it dies from the two causes, (it is unlawful); and also in the same way, if an arrow is shot towards it and wound: it while it is on a margin of the top of «a houge, from which if tumbles down, or tumbles down into a well or into water, or on a tree over the branches of which it is dashed, it is uvlawful for it would not be kuown from which of the two causes i may have died. In the same way, if any game falls on the edge of a knife or anything else, itis unlawful. If an arrow is shot and hits any game in the air, after which it falls on -the ground und dies, it is lawful, equally so, whether it’ dies before reaching the ground or after it, or even if it be not known whether its death occurred before or after its reaching the ground, for there is no esoape for it from falling on the ground; it may be allowed iu the same way as an animal is allowed without beiug elaughtered (lawfully) wheu there is an excuse for it, and in the same way as in the case of any standing game falling on its side on account of an arrow hitting it. But Malik says that, if it dies after reaching the ground, it is not lawful. There is no harm in a little flattering or trembling after the hitting of an arrov, because it is like the falling on the ground, If it rolls from a mountain from one side to another, there is no harm, because it is a thing that does not affect a thing like that so as to destroy it. If an arrow is shot at any game in the air so as to break ita wing without wounding it, and it then falls and dies, it is unlawful, because it has not been wounded so as to cause its death, If the wound be a light one, not likely to have any effect ona thing like it (the game), but eufficient to prevent it the use of its twa wings, aud it falls and dies, it is uolawful ;—so the Imam (al-Hara- main) says. If the game falls from the air after being hit and wounded by an arrow into a well, it requires consideration ; if there be any water in the well, it is unlawful, and if there be no water, it is lawful, for the bottom of the well is like the ground,
mayit aL-payawin 181
ndition that it is not dashed against the walls of the game be standing on a tree and an arrow hits and n consequence of which it falls on the ground, it is it falls (first) on a branch or branches and then on it is not lawful. The dashing against branches or fof a mountain at the time of its falling from the e its dashing on the ground, for the former is not a ing, nor does it mostly occur, whilst there is no he latter. The Imam has given two possibilities on m account of the frequent alighting of birds on eir dashing against the sides of a mountain, if the he mouatain. If an aquatic bird be shot, it requires ; if it be on the aurfave of water, and an arrow hits t, in consequence of which it dies, it is lawful, as the tlike the gronnd (in the case of other birds), but ‘ water, and then falls into it after being hit by an are two views (regarding it) mentioned in al-Hdwt, iat it is unlawful, for (fulling into) water after its led would lead to its death (destruction), and the hat itis lawful, for water does not cause it to be it mostly does not part from water, and its falling
therefore like the falling of others on the ground, 8 more weighty. It is mentioned in at-Tahdht that is in the air over the sea, it requires consideration ; r (of it) is on land, it ia not lawful, but if he is on the ‘al. If the bird is out of water and then falls into g hit by an arrow, there are two views regarding its Al-Bagawt in at-7ahdhtb and the Shaikh Ab-Muham- ukhtagar have decided it to be lawful. All that which ed is with regard to cases in which the game is not the wound into the condition of a lawfully slaught- but if it be so wounded as to cut open its windpipe or other thing, its lawfulness is complete, and it does what happens (to it) after that, Ifthe game be moh a way that the wound does not kill it (outright), ears and is found dead afterwards, some say that it 1 others say that.it is not lawful, of which the former
PE OPE, ~ i Saseeeemecnggieaieaaite ON niente
ee ee ee oe ee a = et
EE ERS SEP, YP - epee aatety
182 ; AD-DaMirt’s
is the correct opinion, provided that it is converted by means of
_ that wound into the state of a lawfully slaughtered: animal and
there is no mark (on its body) in consequence of its disappearance, for, if it is not converted into the condition of a lawfully elaught-
ered animal (by the wound) and is found in water, or there is a |
4 me
~ mae
a
4 i | ‘4 “d | ad
|
mark (on it) of its dashing (aginst a thing), or another wound . is found on it, it is not lawful. Acoording to our religious doctors, — there are three ways (of looking at it), one of whigh is that there — are two statements regarding its lawfulness, the better known of
which is what the author of at-Tahdht) has given, namely, that it is lawful, whilet the people of al-‘Irék and others are more iv- -
clined towards its unluwfulness ; the second way is that it is ab- solutely lawfol; and the third one is that it is absolutely un- lawful. Abf-Hanifah states that, if one follows it immediately after shooting it and finds it dead, it is lawful, but if he waits for a short time and then follows it, it is not lawful. It is related on the authority of Malik that, if he finds it on land it is lawful, otherwise not. An-Nawawt and al-Guazzalf have confirmed its lawfulness, on account of the tradilions that have been received
' on the subject.
If one shoots without any expectation or thought or intention of getting any game, for instance, if he shoots an arrow in the air or in an open place or against a butt, which, coming across any game, hits and kills it, there are two views with regard to its law- fulnees, the correct one, which is also the one explicitly declared
(by ash-ShAfit), being that it is not lawful, because it was not his
intention to get the game either expressly or doubtfully; an ana- logous instance to this would be any game falling into a net and being killed by an iron instrument or thing in it. A distinction has to be made between such cases and a case in which a man thinks a certain thing (which is really game) to be cloth (aud shoots at it); here there is an express intention in it ; and so also, if he shoots at what he thinks to be a stone, but which is really
gaine, and krille it, it is lawful. And in the same way, if he thinks
that a certain thing is an inedible game, and it turns out to be an edible game, (it is lawful), because here he intends (to kill) a thing
d
a waYit AL-MAYAWIN 183 im
the same kind. This is analogically deduced from the following
Tnatance :—If one has two goate or sheep and slaughters lawfully
De of them, thinking it to be the other, (it is lawful). In aé-
Tahdith and other booke, the view that it is not lawful is given,
Jeoause it was not his intention to get the game;—su Mlik says.
re’ lf one raises a knife or a sharp iron instrument, or if there happens to be iu hie hand a sharp iron instrument, and it happens to fall on the throat of a goat or sheep and to slaughter it, it is un- awful, beoause he will uot have slaughtered it, nor is it his in- tention to do so, aad what he obtains is simply through an act of the goat or sheep, or without an act of choice. It is said in at- iTahdhtb and other books that, according to Abfi-Ishik, the goat or sheep in the instance of a knife falling (accidentally) over it, ia lawful, and that there is no doubt that game comes under the same Foategory. In the same way, if one has a sharp iron instrument in his hand, which he is shaking about, and a goat or sheep happens fat the same time to rub its throat over it, whereby its windpipe Fand gullet are cut by the double motion, it is unlawful, for its fdeath will have occurred through the conjoint action of the ¥ slaughterer and the beast. The KAdt Aba-Sa‘id al-Harawi states ‘in al-Lubdb that if a blind man shoots any game, being directed Ftoit bya man with sound sight, according to our religious doc- & trives it is not lawful.
: (Side-information.) In the matter of more than one person be- ming engaged in the chase of game.' It has several phases, one of B which is that, if any game receives consecutively two wounds from two men, the -first one out of them may be either acute (quickly 2 despatching) or chronic, or neither acute nor chronic. If it be neither =. acute nor chronic, it (the game) is not lawful and is in a condition to * be abstained from. If the (second) wound be either an acute or a & chronic one, the game would belong to the second person, and there e would be no penalty on the first one for the wound inflicted | 4 by him. If the wound caused by the first person be an ~ acute one, the game would belong to him, and the second one e would have to pay a fine for what may be wanting in its flesh >
‘ 2 SI ASI I 50 lao5I! lit. a crowd and company.
184 AD-paMiRt’s
and skin. If the wound caused by the first one bea chronic one, RY game is to belong to him, and as regards the second one, the matte® requires consideration. If the first one wounds it acutely in such’ way as to cut its windpipé and gullet, it is lawful, and the second) persdn has to pay the difference of its price between its condition as a lawfully slaughtered animal and its condition as a chroni-§ cally wounded animal. The Im4m (al-Haramain) states, ‘“ Tha! distinction would become apparent, (if we:considér) in the event of there being settled life in it, whether it is safe from death, or it is in’ a condition in which, (even) if it be not slaughtered it would die; I ams of opinion that it does not become wanting in anything out of it by’ its being slaughtered.” If the second person wounds it acutely, but not in such a way as to cut its windpipe and gullet, or if he does” not wound it acutely, and it dies in consequence of the two wounds, - it is in the state of a dead animal, and it is therefore. obligatory on. the second person to pay the price of the game as slaughtered game. | Tt is said in Kitdb at-Tahdhtb that some say that it is analogous to the case of one wounding his slave and another person also wounding him,
the slave dying from the two wounds, which is regulated by the
rule that, in the event of a stranger wounding a slave, his price is to
be reckoned as ten (parts), and if another person (also) wounds the
slave and he dies, there are several views regarding it. Al-Muzant
states that each of them is bound to pay a mulct for the wound in-
flicted by him, and that the remainder of the price (of the slave) is
to be recovered in two equal shares (halves) from each of them ; but
some say that each one is bound to pay half the price of the slave on
the day of wounding him; whilst Ibn-Khayran states that the
price is to be determined by adding together his price on the day of
his receiving the first wound, which is ten (parts), and his price on
the day of his receiving the second wound, which is nine (parts),
thus making up a total of nineteen parts, out of which ten are to
be against the first person and nine against the second one. Ale
Kaffal states that half the mulct of the wound inflicted by each one
of them is to be against him, and that the remainder of his price as
one (a slave) having two wounds is to be divided into two halves
(against each of them).
BAYAT AL-HAYAWAN 185
nother phase (way) of it is that, if the first person does not o the game alive, its price as acutely wounded game is to be Anst the second person, but if he overtakes it and does not Maehter it lawfully, the fine for wounding it only is to be against wpecond person according to one view, and according to another ce its price as acutely wounded game is to be against him. If€ ‘i persons shoot at it and both hit it at the same time and kill it, belongs to both of them. If one of thom hits it acutely and the 2 xr one hits it in the slaughtering place, and it is not known ich of them was the first one to wound it, and each of them laims that he was the first one to wound it neutely, they ought to mako an oath, and it will then belong to both of them, on account of ne she | possibility of the priority of the acute wound ; but if one of am is the despatcher (of the game) but has not hit it in the place 3 aghiviog the game is unlawful.
' (Side-information.) Know that whoever captures game bear- rng a mark of possession (on it), sach as heing branded with a mark, oF adorned with ear-rings, or dycd, or clipped in its wings, cannot lake possession of it, because these marks show that it is already Pcesesed property and has probably got loose. There is no necessity Fof taking into consideration the possibility that he (the possessor) may have captured it in the state of ihrdm, and after doing that ¥ {putting a mark on it) may have let it loose, for such a possibility is Ea distant one.
@. (Side-information.) If any game be cut lengthwise into two r halves, the whole of it is lawful. If, however, ono of the members i of its body becomes separated from it and it dies in consequence of = it after a time but before slaughtering it, the separated or divided : member is lawful, according to one of the two views (on the subject), pas it would be in the event of the game dying immediately on that 4 ; account, If it be overtaken alive and slaughtered lawfully, the y original (game) is lawful, but not the separated portion. If any H, game dies by the weight of the beast or bird of prey that catches it it i (al-jdrihah), it is not unlawful according to one of the statements, :: the weight of it being (thus) different from that of an arrow.
186 AD-DAMiRi’s vt
(Side-information.) Any game may become one’s property in several ways,—by falling into his hands, or by being wounded, or by its inability to fly or ran, or by being caught in a net spread out for that parpose. If a net falls from his hand (him) and any game becomes attached to it, there are two views regarding it, and so also with regard to fowlers’ snares and nooses which are set up, other snares, and other things like those.
(Side-information.) If one catches a fish and finds in its belly a bored pearl, the latter is (only) a picked thing (lukfah) ; but if it be not bored, it belongs to him together with the fish. If one buys a fish and finds in its belly an unbored pearl, the latter belongs to him, but if it be a bored one, it belongs to the seller (of the fish), if he claims it ;—so itis given in at-Tahdht) in an unrestricted way ; but it is apparent that it may be said that the pearl belongs to the person who catches the fish, as in the case of a treasure-trove found in the ground, which belongs to the remover of the earth (from. over it).
(End.) If one lets any game loose and leaves it to itself, does his right of possession of it cease? There are two views, the more apparent one being that it does not cease; but it is not allowable for him to act thus, because it would be an act of the Time of Ignorance, namely, of setting at liberty animals (as-sawd’ib) on account of vows, whilst it is due to it that it ought to be protected. The subject of as-s@ihah will be treated of hereafter under the latter wy, and that of chasing with a dog and a beast or bird of prey will be treated of under the letter .S. If the game escapes from his hand, he doe: not lose his right of ownership ; if any one takes it, he is bound t return it to the first person, and there is no difference whether it goes and joins the wild animals in the desert, or goes away at a dis- tance from houses, or roams about in the town or round about it M&lik says that so long as it is in the town or round about it, his right of ownership does not cease, but when it joins the wild ani- mals, his right of ownership ceases, and whoever takes it (afte: that) has a right to (keep) it. It is stated on his (Malik’s) authority that, if a long time elapses, his right to it ceases, but if it be soon (after losing it), his right to it does not cease. It is (also) said on his authority that his right of ownership ceases absolutely by it
ae ya
: cy yr. a?)
ve .
1 . i. , ¥ \ fe
HAYAT AL-BAYAWAN 187
ig Saping. According to us it is a case analogous to the running pay of a slave or a benst.
5*(Supplementary information.) I£ any game becomes covered er with mire in a field and is caught, there are two views regard--. : 4 it, the correct one being that there is no.right of ownership of it,. Seoause in watering the land it was not the intention to catch ame, whilst intention governs the right of possession. If one enters. garden of another person and catches a bird in it, he has an Sbeolute right of ownership to it, and the owner of the garden has. ) right as toa thing restrained, for a garden does not include a Right over birds. How beautifully has 2 poet said :—
+ Some men come to be in a state of adversity, and others through them i” come to be in the same state,
i: Whilst God causes some people to be prosperous through other people. A man’s means of sustenance are not obtained through the excellence
of his own plans, But rank and position are obtained through fortune and luck,
In the same manner as a skilful archer misses (his aim at) game, Whilst one who is not an archer shoots (at it) and gets it.”
a.
.
. ey . a. .,
(Information.) [The author here quotes, from the History of Tbn-Kh., the account of the complaint made against al-Fadl b. Yahya, Swhen he was governor of al-Khurfsfn, to ar-Rashtd, and the letter written by the latter to him.]'
a ‘It is said that al-Fadl went one day to see his father Yahya (with a proud and self-conceited gait, inclining his body From side to. Iside, which Yahya did not like on his part. He therefore said, The wise have said, ‘ Miserliness and ignorance with humility are greater adornment for a man than generosity and learning witlr pride.” How wonderful it is for a good action to cover (hide) two big bad actions, and how wonderful for a bad action to cover two Fgood actions |”
When al-Fadl and Yabya were in prison, the superintendent of fthe prison one day happened to hear them laugh excessively ; he [therefore informed ar-Rashid about it, who thereupon sent Masrér fto inquire about it. He went to thom and asked them (about it),
E's 3 De Slane’s T. of Ibn-Kh.’s B, D. Vol. IL, p. 460.
188 . aD-pawirt’s
saying, “ The Commander of the faithful asks you, ‘What is this contempt of my displeasure ?’” They then laughed more than before, and Yahya replied, “‘ We desired to eat some sikhdj' and therefore managed to purchase a pot, some meat, vinegar, and other things ; when we had finished cooking and preparing it, al-Fadl went to take down’ the pot (from the fire), when the bottom of the pot fell down, which caused us to laugh and to be astonished at the comparison of the state in which we were with the one to which we are (now) reduced.” . When Masrfér informed ar-Rashid about it, he cried and ordered a | table of food to be served to them ev ery day, and also ordered a man | out of those in whose company they used to be happy to visit them - every day, to take his morning meal with them, to talk with them, | and then to go away. *
[The author here gives an instance of al-Fadl’s dutifulness to { his father, namely, that of placing the ewer of water on his stomach F to warm it so as to enable his father to have warm water. |*
Yabyd died in prison in the year 193 A. H. (190 A. H— Ibn-Kh.), and when ar-Rashid heard of his death, he said, “ My fate is near his (in time) ;” he died five months after him.
pine! (as-Saidah)—A horse strong in neighing. Al-Jawhart . states that as-,aidah is the male of the owl. Its name is derived — from its cry, for it means crying out. A poet says :—
‘t{ My passion of love is excited, if a dusky coloured dove,
With « ring round ite neck, that cries out (¢ ava3) carly in the morning, sings.”
Al-Jabid states that the owl and all other nocturnal birds do not cease crying out atthe time of early dawn. Saidah was also the name of the she-camel of Dhu’r-Rummah, who says in praise of Bilal b. Abi-Burdah b. Abi-Mfsa al-Ash‘ari :—
‘I saw men asking rain for food, But I said to Saidab, ‘ Ask BilAl for forage.’”
These lines have already been given before in the art. U29! , 2» A dish made of meat, wheat-flour, and vinegar. * This incident is |
given briefly and slightly differently in De Slane’s T. of Ibn-Kh.’s B. D. Vol. IV, p- 112. * Idem Vol. II, p. 467.
HAYAT AL-HAYAWAN 189
ty dead (a¢-Saidan) .—The fox, which has been already described under the letter ©. Ay-gaidan also moans a king.
ag Goyal (as-Saidandat).—A certain small animal that makes
‘i | its dwelling inside the earth and conceals it from men.
2 oral (as-Str).—[Anchovy.]* Certain small fish of which the
condiments called sihndh* and murrt are prepared. There are some \who explain ag-gtr to be the condiment gihndh (itsolf).
r It is related in the Sunan of al-Baihakt, in the chapter in which ‘the subject of eating locusts is given, regarding Wahb b. ‘Abd-Allah al-MugaAfirt, that he and ‘Abd-All&h b. ‘Umar having paid a visit to Zainab, the daughter of the Apostle of God, she placed before them Nocusts fried in clarified butter and said, “ O Egyptian, eat out of this ; perhaps you like as-str bottor than it.” He said, ‘T said, i We are certainly very fond of as-str.’ ”
: It is related in a tradition that a man having with him some | gtr having passed by Salim b. ‘Abd-Allah, the latter tasted some of it and asked him, “ How do you sell it ?” The meaning of it in the ‘tradition is the condiment sihndh. Jari says satirizing a tribe :—
¢ When onion was added to their xr,
And then the salted kan‘ad® fish was roasted, they used to row.” Al-Jawhart states that its meaning in the tradition is the condi- ‘mont sihndh either with the prolonged or short !. It is related that aman having asked al-Hasan regarding as-sihndh, he said, “ Do the ‘Muslims eat as-sihndh?” It is the same as is called as-str, both the words being non-Arabic.
1 This is the name applied to it in Egypt. It is called in ‘Omfn barrfyah when fresh and késhu' when dried,—Engraulis commersonianus. In the Red Sea and al-Yaman it is called balam—LHngraulis boelama (Olupea balama of Forsk.), ia al-Hijéz mati, and in Mukalla’ waxaf. In ‘Oman as-auindh ; it is prepared by removing the heads of the dried fish, then pounding the fish aud mixing with it the powder of red chilies and the juice of fresh limes or pounded dried limes. © The shir-mdht fiuh—Cybium commersonit.
° quar wry @.
190 _ Av-pantri’s
(Properties.) Jabril b. Bakhtyishfi‘ says that the ‘condiment sihndh is made from spices ; it dries the stomach of its dampness: -and moisture, preventing the formation of gas. It renders the smell. of the breath pleasant, and is beneficial in pain of the hip arising from phlegm, and the stinging of scorpions, if it be applied (over the part).
HAYAT AL-HAYAWAN 191
ua
; wy las (ad-Da’n).—[Sheep.] Such animals of the ganam kind (sheep and goats) as have wool. It is the pl. of @d’in; fem. ’inah, and pl. dawi’in. Some say that it is itself the plural, and that it has no singular. Others say that its plural is qda’tn like Efabd, pl. ‘abil.
ta
(Information.) God has said, “ Eight pairs,— of sheep two, a of goats two; say, ‘Are the two males unlawful or the two females, or what the wombs of the two females contain? inform me with knowledge if ye tell the truth.’ ”’? The people of the Time of Ei gnoranc used to say, “ ‘These cattle and tilth are inviolable ;’* and * What is in the wombs of these cattle belongs exclusively to our men sand is unlawful for our wives.’”* They also held that a she-camel cor a she-goat set at liberty (al-bahtrah),* a camel sct at liberty on faccount of a vow (as-sd’tbah),* a she-camel or a ewe or a she-goat set at ‘liberty (al-wastlah),* and a stallion-camel set at liberty (al-hdm)”* to be unlawful. or forbidden (for use), and used to consider some of them «unlawful for women. But when al-Islfm and its institutions became : established, they disputed with the Prophet, and the foreman of those ‘that disputed was Malik b. ‘Awf b. al-Ahwas al-Jushami, who said, Fa O Mubammad, you declare to be unlawful things which our fathers H ‘ased to do.” The Apostle of God replied, “ You certainly held ‘certain kinds of goats and sheep to be unlawful without any ground, * whilst God has created these five pairs for the purposes of eating and i t deriving profit from them. Whence is this unlawfulness then? Is ¢ it on account of the animal being a male or on account of its being a : female ?” Malik thereupon remained silent and puzzled and did “not speak ; so the Prophet asked him, “ Why do not you speak?” “apon which MAlik said, “ Nay, speak, and I shall listen to you.” Had he said that the unlawfulness was on account of its being male,
1 Al-Kur’én VI—144. * Idem VI—139. 8 Idem VI—140. ¢ For an * explanation of these terms see Lane’s Lex.
Dae
ball on Me «he Et lUlC- Oe - . ~~ +e
192 AD-DAMIRi’s
it would have been necessary to hold all the males unlawful, and had he said that the unlawfulness was due to its being female, it would have beon necessury to hold all the females unlawful, and had he said that it was due to its being contained in a womb, it would have been neces-
sary to hold all unlawful, for the womb holds both males and females. As to the specifying of the fifth or the seventh young one as unlawful or holding some of them as unlawful and not others, whence
1 UF eo.0 was it derived? The vowel-mark of inflexion in ¢! 53! aiC3 (eigh ones of pairs) is a fathuh, on account of its standing os a substitute for
Fa yon (to ride on and to carry loads on) and Cy vi (to spread wher slanghtered) (in the preceding verse), that is to suy, He (God! created of cattle eight in pairs, that is to say, sorts,—out of sheer two, namely, the male and the female, the male being one (ol the species—zauy), and the female one. The Arabs call. one satwj if it cannot be separated from the other. The subjects of al-bahirah as-s@’ibah, ul-wastlah, and al-hdmt will be treated of hereafter under the letter w» in the art. paVI.
God hus bestowed a blessing on this species (of animals) namely, sheep and goats; they give birth to young ones once ¢ year, and as many as it pleases God are eaten out of them, anc yet the surface of the earth is filled with them, which state i: opposed to the case of the animals of prey, for they give birth t young ones both in winter and summer, and yet only one of them ata tifne is seen in the distant parts of the earth. A proverl expressive of the softness of their skins is employed, on account o| what al-Baihakf and at-Tirmidht have related on the authority ol Abf-Hurairah, namely, that the Prophet said, . “At the end o time, there will be men who will delude (ws) the world in th name of religion and whose tongues will be sweeter than honey bat whose hearts will be the hearts of wolves.” In one version it i: said, “ whose hearts will be bitterer than aloes, who will put on fo: men the skins of sheep in softness, and who will purchase the work at the expense of their religion. God will (then) say, ‘Do the; deceive in my name, aud do they embolden themselves against me I have sworn by myself that I shall, verily, prepare for them sucl a trial as will Jeave the humblest of them confused.’ ”
’ BAYAT AL-HAYAWAN 193
1 alia, alict mhe deceived him, oye! WMI did=the wolf
eoncealed itself to seize the prey.
:> There is an opposition of nature between goats and sheep ; they fought not therefore to be brought together for the purpose of ‘leaping. Asa wonderful part of their nature, it may be mentioned that they may sée an elephant and a buffalo, and, notwithstanding the ‘largeness of their bodies, may not be afraid of them, but if they see a ‘wolf, they are overtaken by great fear, on account of an object God ‘has created in their’ nature. A wonderful thing in connection with ithem is that a great namber of ewes and she-goats may give birth io young ones during a night, and in the morning the pastor may
‘drive the dams out ‘to pasture, returning with them in the evening,
¢ when he leaves them and the kids and lambs together, upon which
“every one of the kids and lambs goes to its (proper) dam.
A variety of sheep is imported from India in which there is a “lump of fat on the chest, two lumps on the two shoulders, two lumps : on the two thighs, anda lump on the tail. The lump of fat on the tnil of a sheep may become so large as to prevent it from walking. If -gouts and sheep leap at the time of the falling of rain, the females ‘do not conceive ; if they do so when the northerly wind is blowing, the young ones are males, and if they do that when the southerly _ wind is blowing, the young ones are females. If sheep graze on : plants, the latter will grow again, but if goats graze on them, they will not grow again. The Arabs call the shearing of (thd wool of) ‘sheep jazz and the shearing of (the hair of) goats ‘Talk.
(Lawfalness or unlawfulness.) They are lawful according to all.
wee
(Proverbs.) “More ignorant than a pastor of sheep.” “More gtupid than a pastor of eighty sheep.” “More foolish than one seeking eighty sheep.” This is so employed, because sheep run away " from everything, necessitating their pastor's collecting them together _onevery occasion. It is said in ag-Sahdh, “ More foolish than the _ asker for eighty sheep.” The origin of it is thata Badawt having ' given some good news to Kasra which pleased him, he said, “Ask _me for whatever you wish,” upon which the Badawi replied, “I ' ask you for eighty sheep.” Ibn-Khélawain states that a man having
sntisfied some want of the Prophet, the latter said to him, “Come tome im al-Madtnuh.” The man therefore went to him, and the
13
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:
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° '
{ { ( {
nO en ee Se et ~~ em «ea MQ om
194 | AD-DAMIRi’S
Apostle of God asked him, “ Which of the two would you lik better,—eighty sheep or that I should pray to God to ask Him t place you with me in Paradise?” The Badawi replied, “ Ye: eighty sheep,” whereupon the Prophet said, ‘“ Give them to hin Moses’ woman was wiser than you, which incident occurred thi way :—An old woman having pointed to Moses the place wher the bones of Joseph were deposited, he asked her, ‘Which of th two would you like better,—that I should ask God that you may b allowed to be with me im Paradise or a hundred sheep (or goats) ? She replied, ‘Paradise.’” Ibn-Hibban has related this tradition and al-Hakim has related it in al-Mustadrak with a little variation in it. Al-HAékim states that it is authentic in its authorities. It i related on the authority of Abfi-Mésd al-Ash‘art, who said tha while the Prophet was dividing the plunder obtained from the trib of Hawazim at Hunain, one of the men stood up before him anc said, ‘“‘ You owe me a promise, O Apostle of God ;” upon which th Prophet said, ‘You have said the truth, elect what you wish for.” He replied, “I elect eighty sheep with their pastor.” The Prophet thereupon said, “They are for you, but you have electe (for yourself), something small, whilst Moses’ woman, who pointec out to him the place of Joseph’s bones, was, verily, wiser than you for when Moses asked her to elect, she said, ‘I elect that you shoul cxuse me to be a young woman again, and that I may be allowed t enter Paradise with you?’” It is said in al-Zhyd’, towards the end of the subject of the thirteenth misfortune out of the misfortune: caused by the tongue, that the people looked upon what that man elected asa mean thing, so that they employed it asa proverb, namely, “ More contented than the man who asked for eighty sheer and their pastor.”
(Properties.) The flesh of sheep prevents the formation of black bile, increases the seminal secretion, and is beneficial in poisons. I is hot and moist, compared with the flesh of goats. The best kind ot itis that ofa sheep a year old; it is beneficial to the stomach of a person with a moderate temperament, but it is injurious to one who habitually uses it at the evening meal ; the injurious effects of it may, however, be warded off by means of astringent soups. The flesh of a ewe is to be disapproved, because it produces a bad kind
y
By: | gayit AL-HAYAWAN 195
Bof blood. The flesh of lambs gives a great deal of hot and damp ‘nourishment, but it gives rise to phlegm. A year old sheep is more
x
gnourishing than a;young lamb, and the flesh of sheep is more delicate
sin'spring and more useful at. all times than it. The flesh of a foastrated ram increases the sexual power. If their blood be taken while it is hot when they are slaughtered and applied over a patch of sleprosy, it will change ita colour and remove it. If the fresh liver of fa he-goat be burnt and teeth are rubbed with it, it will whiten them. EXE a horn of a ram be buried under a tree, the tree will yield fabundant fruit. Ifthe bile of a ram mixed with honey be used as a collyrium, it will prevent the formation of cataract (in the eye). IE .its bone be burnt with the wood of common tamarisk (af-farfd’) and {the resulting ashes be mixed with the oil of wax prepared with the pol of roses and then applied to a broken (hollow) part, it will cause ?it to be united. If a woman uses the wool of a ewe as a pessary, she will cease to conceive. If a pot in which there is honey be covered over with the wool of a white sheep, ants will not poome near it. BS . v, r 54 yal | (ad-Dw'du’).»—It is the same bird as is called al-akhyal {the green wood-pecker) ;—so Ibn-Sidah says, but Ibn-Duraid doubts
'{ts correctness.
| al | (a@-Dabb).*—A certain well-known land-animal, re- fsembling the monitor (al-waral). Lexicologists state that it is “one of the nouns having many significations. It is applied to a ltamour on the foot of a camel and also to a broad piece of {fron (with which a door or anything else is clamped). Ad-Dabb athe name of a mountain near the mosque of al-Khaif, (which is) fat its bottom. The Dabbah of al-Kéfah aud the Dabbah of al- Bgeah are two tribes of the Arabs, Ag-dalb is the taking by a
‘Iker of both the teats of « she-camel into his two hands (for the ipnrpose of milking). Ibn-Duraid says:—
1 In ‘Oman gédd—Ooracias indica. 2 In ‘Oman, Egypt, and Palestine
‘ lromastiz spinipes.
‘ee
+ ee ome Oe om eee tw .
-~ mews
ee eee eee ee ed
mi =.
19§ aDrpaMint’s
*I took hold of the spear with my hand for stabbing him,
Ag q milker seizes the two teats of a she-camel in the mode of milki
called ad-dabo.”
Ita sobriquet is abd-hisl, Pls. gilid and adubb, like kaff, p akuf; fem. dabbah. The Aruba say (proverbially), “T shall not it until the lizard dabb comes to water (to drink it),” because a; dabb does not coma to water (to drink it). Al-Khalawaih says | the first part of Kit@h Laisa that ad-dabd does not drink wate and that it lives sevep hundred years and upwards. It is said thi it yoidse (only) a drop of urine every forty days, and that no tool of its Falla ; it is said that all jtg teeth are one plate without an division iy it. The following ia one of the thinga represented t the Arabs aa if to have been said by animals:—A fish is suppose to have said to a dabb, “Come tq drivk water,” ypon which tl dabb replied :—
_ “My heart hag become intengely cold,
It doeg not desire to drink (water), It only desires the hard ‘ardd plant And the cold silliydn plant And the dense withering grass (‘unkash).” On account of this opposition between fish and a¢- fabb, Hati al-Asamm has alluded to it in his lines:— “How can I be afraid of poverty when God is the giver to me of t! means of sustenance, And the giver of the means of sustenance to all these creatures times of difficulty and ease ; He is responsible for supplying the means of sustenance to all ¢
creatures, To ad-dabb in the desert and to fish in the sea.”
allows and ald loadt ss the country abounded with th
lizards called gibdb (pl. of gabl). 4443 G3)! —=land abounding wi the lizarda called @ibdb.
‘Abd-al-Latif al-Bagdadi atates that the monitor (a/-waral), a dabb, the chameleon, the shahmat-al-ard, and the gecko (al-wazag all resemble one another i in form, and that the male dad has tw organs of generation (penes), and the female twa organs generation (vulvsz), like the monitor (al-wara/) and the liza
BAYiT aL-BaYaWin 197
J
Bbhivdhawn (Stellio vulgaris). ‘Abd-al-Kahir states that af-dabb ‘a small animal about the size of wu small young one of the Crocodile, with a tail like its tail, and that it assumes vatious ddlours with thé (variation in the) heat of the aun, in the same ; Way that the chaméleon does,
’
-, Ibn-Abt?d-Dunyaé relates in Kitdb al-Ukubdi, on the authority of Anas, who said, “ Ad-dubb, verily, dies in ita hole from ema- ofation, on acooiint of the wrong-doing on tle part of men.” When Abt-Hanffah was asked regarding thé petiis of ad-dabb, he replied, “Tt ia like the tongue of a serpent, being one at its root
ji two forks or branches.” When the feniale dabb wants to , bring torth its eggs, it digs a pit in the ground, lays the eggs in it, and covers them with earth; it goes to them repeatedly every
Edy, until the young ones come forth, which oocurs in forty days ; Fit lnya soventy eggs and more at a time, and its eggs resemble
* those of the pigeon. The (young) dabb when it (first) comes out
hof the hole is dim-eyéd, and it sharpens the sight by exposing
site eyes to the stin. It feeds on breeze and lives on the coolness of the air, which it does when if becomes old and the moisture
E in it) has vanished and the warmth (in it) has become lessened, > ‘There is affection between it and scorpions, on which account it
sive shelter to them in ita hole, so that they may sting any ; person seeking to captare it, when he introduces his hand into
the hole to seize it. It does not make its hole in any place but
x a hard rock, out of fear of a torrent (washing it away) and any
- person digging (it); for this reason, its claws are found to bea
F § defective and blunt to enable it to dig with them in hard places,
r * Forgetfulness and a want of being rightly directed sre a part of °
j its nature; and it is therefore spoken of proverbially to express « being puzzled or confusion ; on this account, it does not make its
: * hole i in any place but near a hill or a rock, so that it may not mias
ite way to it, when it goes forth in search of food. It is described
. . to be cruel, because it eats its (own) young ones, out of which none
; but such as run away from it escape from it safely, A poet hag
,eladed to this in his lines :—
“You have caten your sons in the way that ad-dabb does,
a Until you have left your sons ia a state in which they have no name (number) at all.”
198 AD-DAMtRi’s
It lives a long age, and in this respect serpents and vipers resemble it. It isa part of its nature that it returns to its vomit like the dog, and eats what it has brought up from its stomach. It lives for a long time after it is slaughtered and its head broken ; it is said that it lives for a night after it is slanghtered, and if (after that) it be thrown into fire, it moves about, In winter it does not come out of its hole, to which characteristic Umayyah b. Abjf’s- Salt has alluded in his lines (said by him) when. he went to ‘Abd- Allah b. Jad‘én to ask a gift (from him):—
‘Shall I express (to you) my want,
Or would your sense of shame be enough for me? It is your nature
to satisfy wants;
When a man praises you any day,
His act of praising you out of his application is enough for him. _ Generous, neither morning changes him
From his good qualities, nor evening ;
He rivala wind (in speed) in generosity and glory,
When winter confines ad-dabb to its hole ;
The whole of your land is one of glory created
By the Beni-Taim, and you are its sky.”
(Information.) Ad-D&rakutni, al-Baihaki, his shaikh al-Hakim. and his shaikh again, Ibn-‘Adf, have related, on the authority of Ibn-‘Umar, that, while (one day) the Prophet was seated in ar assembly of his companions, a Badawi of the tribe of the Beni. Sulaim, who had captured u dabb and placed it in his sleeve tx take it to his resting-place, came there. Seeing the company round about the Prophet, he asked, “Round whom have these people collected?” upon which they replied, ‘* Round this one, who asserts that he is a prophet.” ‘The Badawi thereupon went up to him and said, ““O Muhammad, women have never held (in their wombs) a more lying speaker than you; ifit were not for (the fear of) my being called by the Arabs a hasty man, I should slay you (now). and render all the people happy by slaying you.” ‘Umar then said, “ O Apostle of God, let me kill him;” but the Prophet said, “No, do not you know that a humble person is very near being « prophet?” The Badawi then turned towards the Apostlé of God aud said, “ By al-Lat and al-‘Uzza, I shall not believe in yor until this dubd believes in you,” saying which, he took the dal out from bis sleeve and threw it before the Apostle of God, anc
b | HAYAT AL-HAYAWAN 199
\
then added, “If it believes in you, I shall believe in you.” ‘The Prophet thereupon said, “O g@abb,” and it replied in clear eloquent plain Arabio speech, such as the whole company could understand, “At your service, and to aid your cause time after time, O Apostle of the Lord of the worlds!” The Prophet then asked it, “Whom dost thou worship?” and it replied, “Him whose throne is in Heaven, whose sovereignty is on Earth, whose way is in the sea, whose mercy isin Paradise, and whose punishment is in the fire of Hell.’ He then asked it, “O dabb, who am I?” and it replied, ‘“You are the Apostle of the Lord of the worlds and the last of the prophets; whoever believes you will be pros- perous and whoever disbelieves you will be disappointed.” Upon this the Badawt said, “I bear testimoay that there is no deity but God, and that you are truly His Apostle. By God, verily, when I came to you, there was nobody more hateful to me on the face of the earth than you, but by God, at this moment I love you more dearly than myself and my son. I wholly (all my hair and skin, all my internal and external parts, and all my hidden and exposed parts) believe in you.” The Apostle of God thereupon said, “Praise be to God, who has guided you to this religion which is high and than which nothing is higher! God does not accept it but by meana of prayer, and prayer is not accepted but by means (of the recitation) of the Kur’én.” The Badaw! said, “Teach me.’ The Prophet then taught him the Opening Chapter’ and the Chapter of Unity,* and the Badawfi said, “O Apostle of God, I have never heard in the long (bastf) or short (wajtz) metre anything better than this.”” The Apostle of God said, “These are the words of the Lord of the worlds and not poetry. If you recite once, ‘Say, He is God alone!’* you will have as though recited a third of the Kur’én; if you recite it twice, you will have as though recited two thirds of the Kur’an ; and if you recite it thrice, you will have as though recited the whole of the Kur’fn.” The Badawi said, “Our God accepta a little and gives much.” The Prophet then asked him, “Have you any property?” and he replied, “There is none among the Beni-Sulaim poorer than myself.” The Prophet thereupon said to
2 Al-KuranI. ‘Idem CXII. *Idem CXII-1.
200 AD-DAMiRi’s | |
his QVompaniong, “ Give him some’;” and they accordingly gave sin soma, until they made him quite proud (of his wealth). ‘Abd-er-: Rahman b, ‘Awf said, “T give him q she-camel that has been ten: months pregnant, pune that will overtake but nat be overtaken, and that’ was given to me ag a present in the Campaign of Tabtk.” The Prophet then said (tq ‘Abd-ar-Rahman), “ You have described ' what you will give him, and J shall now describe to you what God will give you in compensation,” He replied, “O Apostle of God, : yes, describe it.” The Prophet said, ‘You will have a she-camel of ' white pearls, wide in the belly, with legs of green emerald and eyes of | red coral, and having on it a litter with brocade and satin embroid. ered with gold on it. It will pass with you over the Bridge like flashing lightning (that takes away the sight).”
The Badawt then went away from the Apostle of God, anda thousand Badawis mounted ona thousand horses with a thousand | swords having met him (on the road), he asked them, “ Where do you desire to go?” They replied, ‘“ We desire this one who has been lying and asserting that he isa prophet.” The (first) Badawi. then said, I bear testimony that there is no deity but God, and that Muhammad is the Apostle of God." They said, “You have changed your religion.” He then narrated to them his case, and they all said, “There is no deity but God, and Muhammad is the Apostle of God.’ They then went to the Prophet and said to him, “‘O Apostle of God, order us to do your behest,” and the Prophet said, “Remain under the banner of Khalid b. al-Walid.” No thousand men (in a body) out of the Arabs or others joined the Faith in the time of the Prophet but these.
(Lawfulness or unlawfulness,) It is Ixwful-to eat ad-dabb according ta all. It is said in al-Wast{ that none of the creeping things (al-hashardt) excepting ad-dabb are to be eaten. Ibn-ag Salah atates in hia Afushkil that this is not satisfactory, for among the creeping things are included the jerboa and the hedgehog, bath ef which have been mentioned (among them) by al-Azhari and gathers. The two shaikhs have related on the authority of [bn-‘Abb&s that the Prophet having been asked, “Is it unlawfal?” replied, “ No, but it is not found in the land of my tribe, and I should find myself loathing it.” Is is related in the Sunan of Abi-Diwud that when the
BAYAT AL-HAYAWAN 201
'sophet saw the two roasted duble, he spat out, upon which Khalid id, “O Apostle of God, I see that you consider it filthy.” He (AbG- Mwad) has related the whole tradition. In the version given by luslim, it ig said that the Prophet said, “I neither eat it nor declare to be unlawfal,” Bat in another version, it is said that he said, Eat it, for it is lawful, bat it is nat my food.” All these versions re quite clear on the subject of its being a pormissible thing, and ve Arabs used to consider it a good thing, in proof of which are the lowing lines of a poet :— “Tate dibdd and did pot abetuin from them,
And I desired slips of the flesh of shecp and goats,
And the roast flesh of a lamb,
Which was served to me lukewarm in the water of the mouth (tecth) ;
As to rice mixed with milk and your fish,
I have become very ill from them ; ! I placed some bntter over a date,
And both the food and the condiment were delicious,
Aud I obtained from it a relish like that which you have obtained ;
-- But I did not find in them any taste like that of an old dabb,
Nor is there in he-goata a tuste like that of the egga of hens;
The eggs of bens are a cure for a craving for meat,
And the eggs of dibib are a food of the Arabs,
Whilst their fat is in the heads of the Persians.”
(The author here explains the difficult words in the above lines. ]
According to our doctrine, the eating of it is not disapproved, thich is opposed to the doctrine of some of the followers of Abd- fanifuh. The Waédt ‘lyad speaks of its unlawfulness on the author- ty of one party, but the Imam the very learned an-Nawawi states, 'T do not think it to be true on the authority of anybody.”
Asto what is related on the authority of ‘Abd-ar-Rahm&n b. Hasanth, itis that he said, ‘“ We alighted in a land abounding with rany @ibdb, and being hungry we cooked some of them. While the ots were boiling, the Apostle of God happened to come there, and 16 asked (us), ‘What is this?’ upon which we replied, ‘D:bdb which ve have found.’ He thereupon said, ‘ A certain tribe (nation) of the 3eni-Isra’il has been transformed into some animals of the earth, and ‘am afraid of these possibly being out of them. I neither eat them nor srohibit them (to be eaten).’ Tt is possible that this occurred before the rophet’s coming to know that a transformed being has no progeny.
\
202 AD-pamint's |
It is related in the Sahth of al-Bukhari, on the authority of : Abf-Hurairah, that, when the Prophet went forth to (the battle of) : Hunain, he passed by a tree belonging to the believers in a plurality ' of gods, called dhdt-anwdf, on which they used to suspend their arms. The Prophet’s followers therefore said, “O Apostle of God, assign for us a dhdt-anwd{ like the one they have.” The Prophet replied, ‘Celebrated be the praises of God! This is like what the nation of Moses said (to him), namely, ‘‘ Make for us a god as they have gods.” Verily the ways of those who have gone before you have been followed, span by span and cubit by cubit, so much so that, if they have entered the hole of a dabb, you also do the same.” They then asked, “The Jews and the Christians?” and he replied, “ Who else (then) ?” Ibn-‘Abbas said, “ ‘How like is this night to yester- night ; they were the Beni-Isra’tl.”” Ibn al-‘Arabt states in ‘Aridat al-~Ahwadht, “I have thought over the mode of the application of this proverb regarding ad-dabb, and many meanings have struck to my mind, the most likely one of which now is that, according to the Arabs, ad-dabb is used proverbially for a judge of men, a judge being a person to whom all men come on account of the various things or cases that occur to them, so that nobody keeps away from him. The meaning therefore is that their conduct was like that.”
(Proverbs.) * More straying or losing the right way than a dabb,” which sense is also applied to the monitor (al-waral), which will be described hereafter. ‘More undutiful (to kindred) than a @abb,” Ibn-al-A‘r&bt states that the female is meant here, and that its undati- fulness consists in its eating its young ones. ‘More long lived than a dabb.” ‘More cowardly than a dabb.’ “More stupid than a
- dabb.” “More guileful than a dabd.” A poet says :—
* More guileful than a dabb, (which) when a hunter (thief) comea, Keeps prepared fur him a scorpion near its tail (pointed extremity).” ** More knotty than the tail of a dalb,” because there are many knot- like nodes in it It is asserted that a townsman having given some clothes to a Badawi, the latter said, “ I shall recompense you for your action by what I shall teach you. How many knots are there in the tail of ag-dabb?” The townsman replied, “Ido not know;” upon which the Badawt said, “There are twenty-one knots or nodes in it.”
3 Al-Kur’€n VII-134.
7
HAYAT AL-HAYAWAIN 203
(Properties.) If a g@abd passes forth between the feet of a man,
‘he will not be able to lie with women after that. If one eats its at heart, grief and palpitation (of the heart) will pass away from him. ‘JE its fat be melted and painted over the penis, it will excite the y sexual desire. Whoever eats it will not be thirsty for along time. 4 TE one carries about its two testicles with him, his domestics will love ‘him intensely. 1f its heel be tied to the face of a horse, no horse | will be able to go befure it in a race. Ifa scabbard for a sword be im made of its skin, the owner of it will become courageous. If its , skin be made use of as a receptacle for honey, whoever sips that honey out of it will have his sexual desire excited. Its globular ' dung is useful in white leprosy and freckles, if applied (exter- _ nally), and in opacities of the cornea and cataract, if used as 4 _ oollyrium.
| ({nterpretation of it ina dream.) A dabbin a dream indicntes
an Arab, guileful in respect of the property of men and in respect of the property of his friend. Some say that it indicates a man of
unknown origin (pedigree), and some say that it indicates a cursed
, man, because itis one of the transformed beings. Some say thut it indicates difficulty (doubt) in the matter of earning, and some say that he who sees a dadd in a dream will fall ill.
| eval! (ad-Dabu‘).—[The hyena.] A certain well-known beast. ' One ought not to say dabu‘ah, because the male of it is dib‘da, tho pl. of which is gabd‘én like sirhdn, pl. sardhin; the female is called (also) ‘dib‘dnah, pl. dib‘dndt and @ibd‘, which latter is a plural for both the male and the female, being like sabu‘, pl. sil‘ ;—eo al- Jawhart says, but I[bn-Barrf says that with regard to al-Jawhart’s words, “the female is called @ib‘dnah,” that word is not known (to be applied to the female). Among the questions in connection _ with the word ad-dabu‘ is one of an interesting (delicate) nature ; it is that, out of the rules of the Arabic language, which direct their influence and which cannot be broken, is this one that, when a masculine noun gnd a feminine one come together, the influence of the masculine overcomes that of the feminine, because it is the original form of the noun, and the feminine is only a derived form from it, excepting in two places ;—one place is when one desires to
204 AD-DAMini’s
use the dual number of the masculine and feminine of ad-gibd‘ (hyenas), he says dabu‘dn, which is done to avoid the additional letters which would have to be used, if the dual were formed from the mascaline noun. The second place is in the case of a ta’rikh (date) in counting it by ul-daydlé (nights), which isa feminine noun as opposed to al-ayydm (days), which is a masculine noun ; in this the feminine overcomes the masculine out of respect for the one that pre- cedes, the preceder of a month being its night. These are his (Ibn-Barrf’s) very words. Al-Harirt states in ad-Durrah that, when the masculine and feminine of a noun come together, the mas- culine overcomes (thé feminine), excepting in the case of at-ta’rtkh (a date), in which the rule is reversed, and in forming the dual of fabu' and dib‘dn, the dual being dabu‘én. It is related on the authority of Ibn-al-Anbart that the word a¢-dabu‘ is applied both to the male and the female ; 80 has also Ibn-Hishém al-Khadréwf said in his book al-I/sdh ft fawd’id ul-[ddh by al-Farist, on the authority of Ab0’l-‘Abb&s and others. But the well-known thing in regard to the rule affecting it and other things is what has been already mentioned.
The diminutive of ad-dabu'‘ is udziba‘, on account of what has been already mentioned under the letter |, from what Muslim has related in the chapter on the subject of giving a slayer the plun- dered property of a slain person, according to the version of Abt- Katalah out of a tradition of al-Laith, namely, that Abd-Bakr said, ** No, not atall will he give it to a little hyena (udaiba') out of Karaish and leave off a lion out of the lions of God.” But al- Khatt&bi has given a wonderfnl explanation (of it), saying that al-udaiba’ is a certain species of birds.
The following are some of the other names of the female hyena :—jayal, ja‘dr, and hafgah Its sobriquets are unm-khannir, umm-jurraik, umm-‘dmir, umm-al-kubir, umm-navfal, and those of the male hyena are abiéi-‘dmir, abid-kaldah, and abd’l-hinbar. It has been already mentioned under the letter !, that the female hyena
menstruates like the hare. Kaé Qi! jl eka? the hares menstruated. A poet suys:— ‘The hares menstruated (J :i%) on the dag-stones (Blood), like the blood of war on the day of battle.”
HAYAT AL-HAYAWAN 205
That is to say, they menstryated (dalik) according to some. Ibn- al-A‘rabi saya, with regard to the lines of the son of the sister of Ta’abbata-Sharran :~- ‘The female hyena menstruates' on account of the slain of Hudhail And seea the wolf howling® (for cthers to come) to them.” (That is to say) that, when the female hyena eats the flesh of men and drinks their blood, it menstruates, the bload causing it to menstrnate. A poet says i— *¢ The awords of Sa‘d caured the hyenas to grin (or menetruate), On account of the slain which lay unburied and unwashed.”
Ibn-Duraid used to refute this explanation and say, “ Who has seen hyenas at the time of their menstruation, so as to know that they menstruate ? The poet means that they snarl in order to eat flesh.” But this is a mistahe on his part on account of his likening their snarling to langhing. Some say that the meaning of it is that they rejoice on account of the slain, so that when they eat them they whine and snarl at one another, their whining being likened to grinning or lagghter. Some say that the poet intended by it that the hyena ig rejoiced over the skuin, the joy being likened to laughter or grinning, for laughter comes from joy, as is the case with calling al-‘inab (grapes) al-khamr (wine). wi M | Ueind =the wolves scream or howl ;—~—sq Ibn-Sidah saya.
It may be mentioned as a wonderful thing in connection with it that like the hare it is one year a male and another a female, impregnating (the female) in its male condition and giving birth to young ones in its female condition ;—so al-Jahid, az-Zamakhshart in Rabt‘u'l-abrdr, al-Kazwint in ‘Aja@’ib al-Alukhlikdt and in his book Mujftd al-ulim wa Mubtd al-humtm, and Tbn-as-Salah in his Rihlah have mentioned on the authority of Aristotle and others. Al. Kazwint states that there is a tribe among the Arabs called ad- Dab‘ayfin; if one of them is in a crowd of a thousand men anda hyena happens to come there, it makes for none but him alone. The hyena is described to be lame, but it is really not so, only that a seer fancies it to.be so, the reason for fancying thus being the suppleness (flexibility) of its joints and the presence uf more moisture
1 Lane has translated this word as “displays her teeth or grins.’”? Lane’s Lex. art. a 8 gies. .
me --— - -
mee -
oe MUS
he Attn oe i eee | er ee ee ee PA = = 6 ef . . = -
lL ee oo” -_ —_
Tie
7 ee ae ae ee . =
we ae ew eel _ ee ~ a _ =
206 AD-DAMtRi’s
in its right side than in its left side. It ia addicted to digging up (dead bodies from) graves, on account of its great fondness for human flesh ; when it sees a man asleep, it digs under his head and seizes him _ by the throat and then kills:him and drinks his blood. It is a very immoral animal, for no animal of its own kind passes by it without its mounting it. The Arabs employ it in a proverb in the sense of destrustion, for when itfalls upon sheep or goats, it becomes confused and is not satisfied with what the wolf is satisfied. When a wolf and a hyena come to be together in a flock of sheep or goats, the latter (the flock) are safe, for they prevent each other (from seizing the sheep or goats). The Arabs say in one of their prayers for asking, “O God, send a hyena and a wolf!” ‘That is to say, ‘«‘ Bring them together among the sheep or goats, so that the latter may be safe!” In the same sense are the lines of a poet :—
“My goate or sheep dispersed themselves one day, and I said
about them, ¢O Lord, set a wolf and a hyena upon them!??’) Al-Asma‘t having been asked, “Is this a prayer in their favour or an imprecation against them?” replied, “ It is a prayer for their safety,” and mentioned what has been already said before. If a hyena treads over the shadow of a dog in moonlight, even if the dog be on the top of a house, it falls down, and the hyena eats it. It is described to be a stapid animal, which is so on this account, namely, that hunters in pursuit of it say at the door of its den certain words and capture it by means of those words, as has been already mentioned in the art. eu |. Al-J&hid is, however, of opinion that this is one of the fabulous stories of the Arabs. A female hyena (sometimes) gives birth by a male wolf to a whelp called al-tisbdr. A rf&jiz says :— ‘Would that I had two sandals of the skin of a female hyena, With thongs made from the skin of her vulva that they may not
get torn ! ® The bare-footed whose sole is hurt by the rugged ground and stones
will put on any sandal.” (Lawfulness or unlawfulness.) It is Jawful to eat it. Ash- Shafit states that the Apostle of God has prohibited the eating of every animal possessing a canine tooth, out of the animals of prey,
» Lane’s Lex. art. aad, * Idem art, da,
HAYAT AL-HAYAWAN 207
for directly its canine teeth become strong, it acts wrongfully with them towards another animal, seeking to seize it (as a prey) without itself being sought (as a prey), its trangressions with its canine teeth being the reason of the unlawfulness of eating it, The hyena, however, does not feed itself by acting wrongfully and may some- Himes live without (the use of) its canine teeth. This has been
slready mentioned under the letter | in the art. ow, The Imam Ahmad, Ishak, Abf-Thawr, and the collectors of traditions state hat it is lawful. MaAlik says that the eating of it is disapprovable, but the disapproval according to him does not amount toa sin on he part of its eater ; he does not, however, decide it to be unlawful. Ash-Shafit argues on the strength of what is related regarding Sa‘d b. Abi-Wakkfis, namely, that he used to eat the hyena. Ibn-"Abbas and ‘At&’ say the same thing. Abf-Hanilfah states hat the hyena is unlawful, which is the statement of Su‘id b. al- Musayyab and ath-Thawri, who argue on the strength of its rossessing a canine tooth and of the Apostle of God having pro- libited the eating of every animal possessing a canine tooth out of he animals of prey. Our proof is what ‘Abd-ar-Rahindn b, Abi- Ammfr has related, namely, “1 asked Jabir b. ‘Abd-Alléh re- yarding the hyena, ‘Is it game?’ and he replied, ‘Yes.’ I then isked him, ‘Can it be eaten?’ and he replied, ‘Yes.’ I then asked 1im, ‘Has the Apostle of God said so?’ and he replied, ‘ Yes.’ ” At-Tirmidht and others have extracted this tradition and said that it s delivered on respectable authority and authentic. Jabir said that he Apostle of God said, “ The hyena is game, the penalty (of tilling it in the state of thrdm) ie a fall grown ram, and it may be ten.” Al-Hakim has related it and said that it is authentic in ts authorities. Ibn-as-Sakan has also mentioned it in his Sahéa. \t-Tirmidht states, “I asked al-Bukh&ri regarding it, and he replied, It is an authentic tradition.’” It is related in al-Baihakt on the uthority of ‘Abd-Allih b. Mugaffal as-Sulamt, who said, “I asked, O Apostle of God, whnt do you say about the hyena?’ and he eplied, ‘I neither eat it nor prohibit it (being eaten).’ I then asked, Why do not you prohibit it? Teat it.’ This tradition is of lender authority. Ash-Shé&fi't states that the flesh of the hyena vas always sold between as-Saf& and al-Marwah (in Makkah)
- —-
\ } 4 | (
208 AD-DAMIRi’s
without any manifestation of disapproval (of the practice). As to: what has been mentioned out of the tradition regarding the prohibition of eating any animal possessing a canine tooth ont of the animals of prey, it applies to such an animal os obtains its” food by means of its tooth, on the proof that the hare is lawfol,’ though possessing a canine tooth, but it is so weak that it does not. transgress with it. :
(Proverbs.) ‘‘ More stupid than a byena.” ‘Qut. of the well. known proverbs regarding it is what al-Baihukt has related at the end of Shih al-?mdn about Abd-‘Ubaiduh Ma‘mar b. ol-Muthanna as having asked Yanus b. Habib regarding the well-known proverb, “Like the protector of the female hyena.” He replied, “The. narrative regarding it is that a party (of Arabs) went out to hunt on a very hot day, and while they were proceeding, a female hyena presented itself ta them, so they went in pursuit of it and followed it, until they caused it to take refuga in the tent of a Badawt, where it made for him; the Badawf thereupon went out to them and asked them, ‘What is your business (here)?’ They replied, ‘Our game, the object of our chase (is here).’ He said, ‘No, not atall. By Him in whose hand my soul is, you will not reach it while the hilt of my aword is firm in my hand.’ They therefore returned and left him alone. He then went to a milch camel belonging to him, and milking it placed the milk and some water near it. It kept on turning at one time tothe milk to lup it and another time to the water, until it felt to be alive (again) and eusy. \V hile the Badawt was usleep inside his tent, it leaped on him, and ripping open his belly drank his blood, ate his bowels, and then.left him. A cousin of his happened to come there, and finding him in that state, turned towards the spot of the hyena, but did not see it there. He thereupon said, ‘My companion (has done this), by God!’ and taking his sword and quiver he followed it ; he kept on proceeding, until he overtook it and killed it; he then said the following lines :—
‘ He who does kindaess to one not worthy of it,
Meets with what the protector of the female hyena met with ; He extended to it, when it sought protection near him,
Hospitality by giving it the mitk of milch camels abounding in copious milk,
BAYAT AL-BAYAWAN 209
| And canned it to be satiated, until when it was filled, yo It slit him open with its canine teeth and claws : Say to one doing kindness, ‘‘This is the reward 2 Of him who does kindness to an ungrateful one.’” | ‘Among other proverbs, al-Maydani says, ie, “This is not concealed # (even) from the hyena,” applied toa thing which (all) people know, | ‘the hyena being (considered) the most stupid of beasts. i (Properties.) The author of ‘Ayn al-Khawdgs states that the. ¢hyena draws dogs, as a magnet draws iron. As an instance of it, i may be mentioned that, if a dog happens to be on the top of a "house on a shining moonlight night, anda hyena happens to tread : on its shadow on the ground, the dog will fall down from the top 5 of the house, and the hyena will eat it, If the body be anointed ‘twith the fat of a hyena, it will cause (the anointed person) to be * seoure from any injury on tho part of dogs. If its gall-bladder be F dried and the weight of a ddnak of it be given to drink to a woman, she will hate sexual intercourse and lose all sexual desire. If a ; sieve be made of the skin of a hyena and seeds be sifted with it : and then sown, locusts. will not injure them. Muhammad b. i Yukariyé ar-Razt has mentioned all this in his books. . | ‘Ut&rid b. Muhammad states that the hyena runs away from ithe plant nightshade ; ; if the body of a person be painted . ‘with its expressed juice, that person will be secure from any injury ton the part of a hyena. Ifa man holds the skin of a hyena (in his * hand), dogs will not bark at him. Its bile used asa collyrium is » boneficial in dimness of vision and cataract in the oye, and , sharpens the sight. If its right eye be pulled out, steeped in ‘ vinegar for seven days, then taken out of it, anl placed under a stone ina ring, whoever wears that ring will not be afraid of sorcery "or of the siting of an evil eye, while he wears that ring ; if for a "person that is under a spell of sorcery that ring be washed with water and the resulting water be given to drink to him, the spell ° of sorcery will vanish from him; it is also useful in inability for “sexual intercourse and other spells of magic. If the head of a ‘hyona be placed in a pigeon-turret, the pigeons in it will increase. . Ho who holds its tongue in his right hand will not be barked at chy dogs _or injured by them; clever scoundrels and scamps do
| 14 "q
- ane
210 AD-DAMiRi’s
that. Let him who is afraid of hyenas take in his hand a root ou
of tha roots of squill, they will then flee away from him. IE a sicl
child (boy) be fumigated for seven days with the hair on the bacl of a hyena, it will be cured. If a woman be given to drink withou her knowledge, the organ of generation of a male hyena groun fine, it will take away from her the desire for sexual intercourse He who hangs on his person a piece of the vulva of a female hyena will be loved by men. The teeth of a hyena, if they be tied on th arm, are useful in Joss of memory and in toothache. Ifa dr measure be bound with its skin and with that measure see be measured out, the plants springing from that seed will b secure from all accidents (misfortunes). One of its wonderfu properties is that he who eats its blood loses all vain prompting of the mind. If one holds in his hand a colocynth gourd, hyena will flee away from him. If the body be anointed with the fat o hyenas, the anointed person will be secure from the biting of dogs Hunain b. Ishak states that, if the hair growing inside the eyelid be pulled out and then the bile of a hyena, or that of a parrot, or tha of a lion, or that of a she-goat be used asacollyrium, it will dis appear (entirely) by the order of God. If its penis be dried reduced to a fine powder, and then eaten by a man as a dry powde about the weight of two ddnaks, it will excite in him the sexus desire, and he will not be tired of women. Another authority state that, if half a dirham weight of the bile of a hyena be drunk mixe with an equal quantity of honey, it will be beneficial in all disease that arise in the head and the eye, will prevent the formation cataract in the eye, and will have an aphrodisiac effect ; if the bil be mixed with honey and used asa collyrium, it will clear the ey and increase its beauty; the older this mixture becomes th better and more useful it is. Masurhawaih (?) states that using th bile of a hyena asa collyrium is useful in watering (of the eyes) an excessive flow of tears. One of its wonderful properties—one i respect of which physicians agree—is that, if the hair of the rig thigh of a male hyena round about its anus be pulled out, burn and mixed with olive oil after reducing it to a fine powder, and | then applied over a person having an inflamed wound, it will ew
BAYAT AL-HAYAWAN 211
m; but let it be understood that it produces the disease in a sound rson, if the hair be froma female hyena ; it is a wonderful remedy d has been tried namerous times.
(Interpretation of it in a dream.) A dream regarding the ena indicates the divulgence of secrets and entering upon what es not concern (one). A dream about a male hyena sometimes licates a handsome hermaphrodite and sometimes a tyrannical, ceiving, and opposing enemy. Some say that a female hyena in- sates an ugly-looking woman with a low origin, an_ enchantress, old woman. Artdmidtrus states that a hyena indicates treachery, d that he who rides it in a dream will obtain power.
bad g31 (abidl-Dabbah).—The francolin (ad-durrdj) ;—so it is said al-Muragsa‘. The art. ¢!,0!! has been already given under the ter 9.
“, Us ® a ~ . id - e a ° pls alt (ad-Dirgdm) and hols A)! (ad-Dirgimah).—The lion. yw beautiful is what Abf’l-Mudaffar as-Sam‘anit has related on » authority of his father, who said, ‘ I have heard Sa‘d hb. Nasr, the sacher, al-Hayw&ni, say, ‘I was once afraid of the Khalifah, on sount of a misfortune which had befallen me, and a vigilant search 3 being made for me. I remained therefore concealed, and dreamt 3 night, as if I were sitting in an upper room on a chair and in the , of writing something, when a man came there and standing rosite to me said, “ Write what I dictate to you.” He then ‘ited the following lines :— “Drive away with your patience the accident of fortune, And hope for the kindness of the One, the all-knowing One ; Despair not, even if the distress of it presses (upon you) And the disquietude due to its vicissitudes shoots you with arrows, For He the High has (ready) in the midat of it, relief, Which is concealed from eyes and minds ;
How many have been saved between the points of spears, And how many preys have escaped safely from the lion (ad-dirgdm) ! ”
1en the morning came, relic came to me, and my fear and distress lished.’ ”
212 AD-DAMIRi’s
In Sirdj al-Mdulik by the Imam, the very learned, at-Turti: it is related on the authority of ‘Abd-Allah b. Hamdan, who sa “f was with al-Mutawakkil when he went forth to Damascus. ( day he went up to the town of Rusifah * of Hisham b. ‘Abd-al-Ma b. Marwan, where he looked at the palaces in it, and then comi out saw an old convent beautifully built among fields and _riv and trees; he entered it, and while he was going over it, he sai
piece of paper stuck in its hall. He ordered it to be pulled av and found on it the following lines :—
“O house in the convent, which has become empty,
And in which the north and west winds have full play, As if fair, cheerful, and sociable ladies never dwelt in thee, And beautiful-eyed damsels never walked jauntily in thy courts, Nor the sons of iniquitous and lordly kings,
The least one of whom was amoug men a great one,
Who when they put on their coats of mail were lions,
And when they put on their crowns were moons,
And who were, indced, lions (Jard zim) on the ficld of battle, And whoze hands on the day of giving were acas!
Those nights when Hish&in dwelt at Rusafah,
And his son was in thee, O convent, and he an anir,
When fortune was freah and the khilafah soft (elastic),
And the life of the Beni-Marwan was in thee bright!”
In another version the last two lines are given thus :—
“ And thy garden produced herbs and plants and th y light was shiuing, And the life of the Beni-Marw§n in thee was bright!
‘Yes, indeed, God gave thee to drink of the pourings of the cl over thee,
After the evenings, in the mornings!
I remembered my people who are gone and cried for them,
Out of anguish, and one like me is fit for crying ;
I consoled my mind, which,
When it remembers my people, groans and sighs.
Perchance, had fortune, which one day tyrannized over them,
Been in their favour, turning about with things which minds desire, The bereaved ones would have been glad, and the miserable ones hs And the prisoner free from the straitness of hia bonds.
Gently ! To-day will be followed by to-morrow,
And the virissitudes of fortune are (constantly) turning about!”
1 Note 5—De Slane’s T. of [bn-Kh’s. B. D. Vol. I, p. 299.
HAYAT AL-HAYAWAN 213
“When al-Mutawakkil read it, he became frightened, took a bad omen from it, and said, ‘I take refuge with God from His evil decrees!’ He then called the owner of the convent, and asked him ‘regarding it and as to who had written it, but he replied, ‘I have no knowledge of both.’” Another authority mentions that after his yeturn to Bagdad, he remained only a few days and was then assassi- nated by his son al-Muntasir. An account of his assassination and the mode of it have been already given under the letter f in the art. jy¥!, in the account of the Khalifahs. Ibn-Kh. has mentioned in his History, in the biography of ‘Alf b. Muhammad b. Abf’l-Hasan ash-Shababushtt *, that this incident occurred to ar-Rashid and has added, ‘“ We do not know from what the appellation Shababushti (ShAbushti) is derived.”
2U~ utr! (ad-Diryas).—The same as at-fuihitj (a certain s nall species of partridge), which will be described hereafter under the yetter 6. Among the vulgar current proverbs is, “ Lazier than a diryas,” because it throws its excrement on its own young ones.
2 4@ ue AI (ud-Dughis).—A young one of ath-thurmulak, which ‘fae been already mentioned under the letter & to be the female
‘a foxes.
gta (ud-Difdi‘).—[The frog.] Like al-Ahingir. It is the ging. of ad-dafddis. Fem. difdi‘ah. Some call it difda‘. Al-Khalil “gays that there are no words in the (Arabic) language of the -arasure lal but four, namely, dirham, hijra‘, which means tall @e long, hibla‘, which means a glutton, and Kil‘am (Bilum?), “which is a proper name.
— -Tbn-ns-Salah states that the better known form of the word in a philological point of view is with a kasrah under the 9, whilst ‘the better known form in the speech of the vulgar is with a futhah en it, the vulgar having it from excellent (special) men ; some of the
1 ‘This is evidently a mistranscription, ‘The name given by Ibn-Kh. is Sebbusht, but this incident is not given ia ash-Shabushtt’s life in De Slane’s 1. of his B. D. Vol. II, p. 262. .
a"
EE EE NE IVE SS E'S
214 AD-DAMini’s
leaders out of the lexicologists, however, disallow it. Al-Batalyawst states in Sharh al-Katib that it is also called gufda‘, but it is rare. Al-Mutarrizt states the same thing. It is said in al-Kifdyah that the male of frogs is called al-‘uljam. The frog is also called by the’ names, abié-masth, aba-hubairah, aba-mu‘abbad, and umm-hubairah.
There are several species of frogs, and they are reproduced (some) by means of treading and (some) without treading. They are born in stagnantand slowly-running water, and in stinking moist places, and also after heavy showers of rain, so as to give one an idea that they fall from the clouds, on accaunt of the large numbers of them that are seen on the tops of houses after rain and wind, but they are not (then) the product of: the male and the fomale ; God creates them that moment as the result of one of the natural qualities of that land (earth). It is one of tho animals that have no bones in them. Some of them croak and others do not; such of them as croak bring out their voice from near their ears.’ It is described to have sharpness of hearing when it leaves off croaking and is out of water. When it desires to croak, it introduces its lower jaw into water, but when water enters its mouth, it ceases to croak. How elegant are the words of one of the poets, who had been censured for the littleness of his speech :—
“The frog said certain words,
And the philosophers interpreted them to be,
‘In my mouth is water, and can one Who has water in his mouth speak?’ ”
‘Abd-al-Ka4hir states that tho serpent thu‘bdn is guided to (the place of) a frog by its croaking ; it comes guided by its croaking and eats it; he gives the following lines regarding it :—
“It places water in its jaws, which reaches to half the uppsr jaw (AR.ai,), That it may croak, whilst its croaking leads to its destruction.”
ai.ai;—He does not mean by it here equalizing or dividing into two equal halves, but it is intended by it that the water reaches half of the upper jaw. ally (538i/1—He means by it that when frogs croak, the
serpent thu‘bdn is guided to them (by their oroaking), and then going to thom ets them. A post says regarding that :—
BAYA? AL-BAYAWAN 215
“Frogs in the durkness of night answer one another,
But their croaking guides to them the serpent of the sea ( ipa | dye) ” n/ isa—the viper, which is a land animal, but which can live both 1 land and in the sea, as has been already mentioned.
The sight of fire makes some frogs confused or puzzled, as it xes some of the wild animals, which, when they see fire, are itonished at it; even though they may be croaking, they become lent directly they see it and keep on continually looking at it. Its rst appearance in water is like a grain of millet, black in colour ; it xen comes out of water and is like a du‘mis, then after that limbs prout out from it. Celebrated be the praises of Him who is owerful to do what He pleases! Celebrated be His praises! There sno deity but He!
In al-Kémil by Ibn-‘Adi, in the biography of ‘Abd-ar-Rahman b. ‘afd b. ‘Uthmén b. Sa‘d al-Karad, the Prophet’s caller to prayer, tis related on the authority of Jabir that the Prophet said, ‘“ Whoso ‘ills a frog must give as compensation a sheep or goat, whether he e in the state of ihrdm or not.” Sufyan states that there is nothing hat remembers God more than it. It is also related in the same 00k, in the biography of Hammad b. ‘Ubaid, that he has related, on he authority of Jabir al-Ja‘ff, who had it on the authority of Ikrimah, who had it from Ibn-‘Abbds, that a frog having thrown tself into fire out of the fear of God, He has requited (all) frogs with the coldness of water and assigned their croaking as a celebration of His praises ; he (Hammad) has said that the Apostle of God has prohibited the killing of the frog, the bird gurad, and the bee. But [bn-‘Adf says, “I do not know of any tradition related by Hnmmad b. ‘Ubaid besides this.” Al-Bukhart says that his tradition is not trustworthy. Abf-Hatim says that the tradition is nota trustworthy one.
It is related in Aitdb az-Zahir by Abf-‘Abd-Allah al-Kurtubf that David said, “I shall, verily, celebrate the praises of God to-night in a manner in which none of His creatures has (ever) done,” upon which a female frog called out to him from a channel for water in his house, “QO D&wud, do you boast, in respect of God, of your celebration of His praises, when I have remembered
216 AD-paMirt’s
the name of God for the last seventy years, so as to have caused my . tongue to be dried up, and for the last ten nights I have neither tasted vegetation nor drunk water, on account of my being engaged in repeating two formulas?” David thereupon asked it, ‘“ What are thoy?” and it replied, ‘‘ They are, ‘OQ Thou whose praises are celebrated by every tongue and who art remembered in every place!’” David then said to himself, ‘It is not ‘Possible for me to say anything more eloquent than this.”
Al-Baiha}i relates in his Shi‘b regarding Malik b. Anas as having said that the prophet of God, Dawud, having thought to him- self that nobody could praise his creator in a better way than that in which he praised Him, God sent down to him an angel, while he was standing in his prayer-niche with the tank of water by his side. The angel said to him, “‘O D&wnud, understand what this female frog is uttering,” upon which D&wnd listened to it silently and found it saying, ‘Celebrated be Thy praises! and with Thy praise is the end of.the knowledge of Thee.” The angel then asked him, “What do you think now?” and he replied, “By Him, who has appointed me a prophet, I never praised Him thus.”
It is related in Kitdb Fadl adh-dhikr by Ja‘far b. Muhammad b. al-Hasan al-Gariyyan! (?), the Hafid, the very learned, regarding ‘Ikrimah as having said, “The cry of the frog is the celebration of the praises of God.” It is also related in the same book, on the authority of al-A‘mash, regarding Aba-Salih, that having heard the creaking of a door, he said, ‘It is doing that as a celebration of the praises of God.”
(Information.) Ar-Ra’is Ibn-Sin& states that, when frogs become plentiful ina year, and more numerous than usual, there will be an epidemic (of plague) after them. Al-Kazwint states that frogs lay their eggs in sand like the turtle; there are two varieties of them, the mountain variety and the water variety. Az- Zamakhshari has copied in al-Fa’ik, on the authority of ‘Umar b, ‘Abd-al-‘Aziz, who said that a man having asked his Lord to show him the place of Satan in the heart of man, he saw ina dream in the manner that a sleeping man does, a man like crystal glass the interior of whose body could be seen from outside it, and Satan in
y
waYit AL-BAYAWAN 217
the appearance of a frog with a proboscis like that of a mosquito, which Satan had introduced through the man’s left shoulder into his heart to excite (in it) vain promptings ; but whenever the man remembered the name of God, it receded. This will be again related in the art. ¢¢/,“! in the words of as-Suhailt,
(Lawfulness or unlawfulness.) It is unlawful to eat it, on account of the prohibition for killing it. Al-Baihakt relates in his Sunan, on the authority of Sahl b. Sa‘d as-SA‘idi, that the Prophet prohibited the killing of five animals,—the ant, the hee, the frog, the bird gurad, and the hoopoe. It is related in the Afusnad of Abfi-Dawud at-Tayilist and in the Sunan of Abi-DAawud, an-Nas@’l, and al-H&kim, on the authority of ‘Abd-Allah b. ‘Uthmin at- Taimt, regarding the Prophet, that a physician having asked him about a frog for the purpose of putting it into some medicine, he prohibited him from killing it, which showa that the frog is unlawful to be eaten, and that it is not included among the aquatic animals which are permitted (to be used). One of the jurisconsults
states that the frog is declared to be unlawful, because it was a neighbour of God in the water upon which was His Throne before the creation of the heavens and earth; God has said, ‘And His Throne was upon the water.’’?
Ibn-‘Adi relates, on the authority of ‘Abd-Allah b. ‘Omar, that the Prophet said, “Do not kill frogs, for their croaking is a cele- bration of the praises of God.” As-Sulamf says, “‘T asked ad- Darakutni about it, and he replicd that it is based on slender authority.” I say that the correct thing is that the relation of the tradition ceases with ‘Abd-All&h b. ‘Umar ;—so al-Baihaki says, as has been already mentioned in the art. Glks1, Az-Zamakhshart says that frogs say in their croaking, ‘Celebrated be the praises of the King, the Holy one!” It is related on the authority of Anas, “Do not kill frogs, because they passed by the fire of Abraham, carrying water in their mouths and sprinkling it on the fire.” In Shi fd 3-sudir by Ibn-Sab‘, it is related out of a tradition of ‘Abd- Allah b. ‘Amr b. al-‘As that the Prophet said, “ Do not kill frogs, for their croaking is a celebration of the praises of God.”
2Al-Kur’Ao XI-9.
218 | AD-DaMiRi’s
Among other orders regarding its lawfulness or unlawfalness, it may be mentioned that it becomes unclean by its death, like tho other uneatable animals. A view is copied in al-Kifdyah, on the authority of al-Mawardf, to the effect that it does not become unclean by its death, about which our shaikh holds the opinion that it is a mistake in copying, and says, “This view is not mentioned in al-Hdwt or any other of his (al-M&wardt’s) books.” If they die in a little water, an-Nawawi states, “If we say that they cannot be eaten, they render the water unclean, without any difference of opinion.” Al-M&wardt states that there are two opinions regarding its uncleanness, one of them being that it causes a person or thing to be unclean in the same manner that other unclean things do, and the other one being that it is excusable like the blood of fleas, but the correct opinion is the former one.
When the ambassadors from al-Yamfmah came to Abi-Bakr after Musailamah was killed, he said to them, “ What was your leader (friend) in the habit of saying?” They asked to be excused from stating it, but he said, ‘“ You shall, verily, state it ;” upon which they said, “He. used to say, ‘O frog the son (daughter) of a frog, how long (much) wilt thou croak? Thy upper part is in water and thy lower part in mud; thou neither preventest a drinker (from drinking) nor renderest the water turbid !’”’
(Proverbs.) ‘“ More croaking than a frog.” Al-Akhtal says :—
“Frogs in the darkness of night answer one another, But their croaking guides to them the serpent of the sea” This has been already given before. It is like the proverb, «‘ Bar&kish has guided (the enemy) to her people.” Barfikish was a bitch, which, having heard the sound of the hoofs of horses, barked, andthus guided by her barking (the enemy) to the tribe (in which she was); the enemy then extirpated them. Hamzah b. Abyad says :— “It (a punishment) cannot have overtaken me on account of a crime, For neither my left nor my right hand has committed a crime ; But a noble brother has committed it against me, | Whilst Barfkish committed a crime against her (own) people.”
(Properties.) Ibn-Jumay‘ says in his book al-Jrshdd that the flesh of frogs causes nausea and a bloody diarrhea; the colour of
HAYAT AL-HAYAWAN 219
the body changes, the body swells up, and reason becomes confused from its use. The suothor of ‘Ayn al-Khawdgg states that, if the fat of frogs from thickets be placed on the teeth, they may be removed without pain, and that, if a bone of a land-frog be placed on the top of a cooking-pot, it will prevent it from boiling. Ifa frog be dried in the shade, pounded, and then cooked with marsh-mallow (althea) and applied after the application of lime and orpiment, no hair will grow on that part after it. If a frog be thrown alive into some neat wino, it will die, but if it be then taken out and thrown into some clean water, it will revive. It is copied from Muhammad b. ZakarfyA ar-Razi that, if a foot of a frog be hung on the person of one suffering from gout, his pain will be relieved. If a woman takes a water-frog and then opening its mouth spits in it thrice and then returns it to water, she will not conceive. If a cooking-pot be rubbed on its outside with the fat of a frog and if after that any inflammable substance of whatever kind be lighted under it, it will never boil. Ifa frog be crushed and placed over the sting of reptiles, insects, etc. (hawdmm), it will cure it instanta- neously. One of its wonderful properties is that, if it be split into two halves from its head to its end and a woman then looks at it, she will be overcome by sexual desire and her inclination for men will greatly increase. If its tongue be hung on the person of a sleeping woman, she will inform (in her sleep) of all that she may have done while awake. If its tongue be placed on bread and given to eat to one who is suspected of having committed a theft, he will confess it. If£its blood be applied over a part from which hair is pulled out, it will never grow on it (again) ; whoever applies it to his fuce will be loved by people; if it be placed on a gum, the (corres- ponding) tooth will fall off without any trouble. Al-Kazwini states, ‘¢ When I was in al-Mawyil, we had a friend living in a garden; he built in it a sitting place and a tank, in which frogs were then born ; they annoyed the residents of that place by their croaking, but they were unable to stop it until a man came and said, ‘Place a metallic basin turned upside down on the surface of the water.’ “They did that, and there was no more croaking heard coming from them after that.” Muhammad b. Zakarty& ar-R&zi states that,
220 AD-DAMiRi’s
if a lamp be placed in a drinking cup and that cup then placed on water or in a water canal in which the croaking of frogs is heard, they will become silent and their voice will not at all be heard.
(Interpretation of it in dreams.) A frog ina dream indicates a devotee exerting his utmost in the obedience of God, because it poured water over the fire prepared by Nimrod (for Abraham). (The presence of) many frogs indicates torture, because they were one of the miracles performed by Moses; God has said, “Then we sent upon them the flood and the locusts and the jice and the frogs and the blood,—signs detailed ; but they were big with pride and were a people who did sin.” * The Christians say that he who dreams of being in the company of frogs will have his association with his relatives and neighbours of a pleasing nature, and that he who eats the flesh of a frog in a dream will fall into a difficulty. Ar{tmidfirus states that frogs in a dream indicate treacherous men and enchanters. J&méfsb states that he who talks with a frog in a dream will obtain a kingdom. If one dreams that frogs have gone out of a town, torture will go out of it.
peal | (ad-Duwa‘).—An-Nawaw! states that the better known explanation of the word is that it is a certain species of the animals called al-hawdamm (reptiles, insects, etc.). Al-Jawhari states that it is one of the nocturnal birds out of the species of the owl (al-ham). Al-Mufaddal states that it is the male of the ow! (alam). Pls. adwds and dt'dn.
The correct one out of the two statements (regarding its law- fulness or unlawfulness) is that it is unlawful to eat it, as is distinctly said in Sharh al-Afuhadhdhab. Ar-Rafi't states that this decides that ad-duwa‘ is the male of the owl, and then mentions what has been already said before; he then states that according to this, if there be any statement regarding a¢-duwa‘, it is also necessary to apply it to the owl, because the male and the female of the same species do not differ (in lawfulness or unlawfulness). An-Nawawi states, “I have said that the better known explanation of (the word) guzoa‘ is that it is a species of al-hawamm, and that
» Al-Kur’go VIT-130.
= me ene ek . —
way? AL-BAYAWAN 221
‘ therefore there is no necessity of classing them two (ad-duwat and the owl) together in the matter of their lawfulness or unlawfulness.”’ Truly speaking it is unlawful to eat it, as is distinctly said in Sharh al-Muhadhdhab.
ary (ag-Daib).—A certain animal out of the marine animals, of the appearance and size of a dog ;—so Ibn-Sidah says.
Bid) (ad-Da’tlah).—A slender serpent ;—so al-Jawhari says. The word #a@/1 (the serpent) has been already given under the letter ». w yal | (ad-Datwan).—A tom-cat. Pl. day@win. Hassan b. ThAbit says :— “ A post-horse, looking as though it were the sun and having at its sides The stars of the Pleiades or the eyes of tom-cats (a7-daydvin).” (Proverbs.) ‘ More wont tocreep gently than a tom-cat.” A poet says :— “ He creeps gently at night to his female neighbours, In the same manner that a tom-cat creeps to a rat (karnab).” ‘*‘More wont to catch game than a tom-cat.” ‘More given to com-— mitting fornication than a tom-cat.” And ‘“ More given to leaping (the female) than a tom-cat.”
(End). Ag-Sakallt states that thero are no words in the language having a quiescent cs with o , afterit having a fathah
over it but three, namely, 8 nee Ae, ps » and wid , Which last means the planet Saturn. Astronomers state that its own special revolution from the west to the east is completed in twenty-nine years, eight months, and six days. Astrologers call it the greater unprosperous planet, because it is in an inauspicious place above Mars ; they attri. bute to it devastation, destruction, anxiety, and grief, and assert that looking at it is beneficial in anxiety and sorrow, in the same manner that looking at Venus is beneficial in joy and happiness.
ra
ea
nn ae
922 AD-DAMiRt’s
b
ylbyy olb (Tdémir bin Tdmir).—The flea. It also means an
ignoble or base man. It is said of an obscure man, one who is not known, that he is a Tamir bin Tamir. |
oy bs (at-Tdu’s).—[The peacdck.] A certain well-known bird. Dim. twats, formed after dropping the augmentative letters. Its sobriquets are abi’l-husn and albi’l-washt. It is among birds, in respect of honour and beauty, like the horse among beasts. It is by nature a chaste bird and fond of glorying in itself, behaving proudly, admiring its own feathers, and twisting its train (tail) like an arch, especially if the female bird is looking at it. ‘The female lays eggs after becoming three years of age, and at that time the feathers of the male bird are fully developed and their colour is perfect. The female bird lays twelve eggs once a year, sometimes less and sometimes more, but it does not lay them imme- diately one after another. It treads at the time of spring and casts off its feathers in autumn, in the same way that trees cast off their leaves. When leaves commence to spring out on trees, its feathers also come out. It is much given to playing with the female when the latter is hatching (eggs), sometimes (even) breaking the oggs, and for this reason its eggs are hatched under a domestic fowl, which, however, is not able to hatch more than two of its eggs; but it is necessary to watch the fowl for the purpose of providing all the things it may require in the shape of food and drink, out of the fear of its rising from over the egg and the air spoiling it. The young bird which comes forth out of an egy hatched by a domestic fow] is less beautiful, and is defective in form and body. The period required for hatching it is thirty days. Its young one comes out of the egg like a chicken of a domestic fowl, with feathers on and ready to obtain its food. A poet has described it beautifully whore he says:—
BAYAT AL-HAYAWIN 293
“ Celebrated be the praises of Him out of whose creation is the peacock! A bird which is a chief over animals of its kind ; Tn its decoration, it is as it were a bride ; In its feathers are set coins, And in their circles, suns shine ; On its head are trees planted, As though it were a violet plant walking gayly Or a flower prohibited to dry up.”
It may be mentioned as a most wonderful thing that, notwith- standing its beauty, it is looked upon as an unpropitious omen, the ‘ reason of which is,—but God knows best,—that as it was the cause of Iblts entering Paradise and of the expulsion of Adam from it, and the cause of that abode remaining uninhabited by Adam during the period of the existence of this world, keeping it in houses is disapproved.
It is related that, when Adam planted the vine-creeper, Iblis came there and slaughtered over it a peacock, and the creeper drank its blood. When its leaves came forth, he slaughtered over it an ape, and the creeper drank its blood. When its fruit came out, he slaughtered over it a lion, and the creeper drank its blood. When its fruit was fully ripe, he slaughtered over it a pig, and the creeper drank its blood. On this account the descriptive qualities of these four animals seize a drinker of wine in this way: when he _first drinks it and it creeps into his limbs, his colour becomes red, and he appears handsome as a peacock docs; when the commencement of intoxication sets in, he plays, claps (his hands), and dances as an npe does ; when the intoxication becomes strong, the leonine quality comes upon him, and he sports and behaves in an annoying manner _ towards his companions and talks incoherently useless nonsense ; he is then affected with torpor in the manner that a pig is affected with it, seeks sleep, and the strings of his strength become loose.
(Information.) Ta’us b. Kais&n, the jurisconsult of al-Yaman, whose name was Dhakw&n, was styled J&’us, because he was a peacock of the reciters (of the Kur’An) and the learned men. Some, however, say that his (proper) name was Tus, and that his sobriquet was Abf-‘Abd-ar-Rahman. He was at the head of the chiefs (lords) out of the Followers in learning and practice,
-
See es WO lM me a = _~@ - - e
-0UmUlUlU ‘
8 eo
224 AD-DAMiRi’s
and had met fifty of the Companions of the Prophet and heard Tbn-‘AbbAs, Abt-Harairah, Jaébir b. ‘Abd-Allah, and ‘Abd-Allah b. _az-Zubair. Muj&hid, ‘Amr b. Dinar, ‘Amr b. Shu‘aib, Muhammad b. Shihab az-Zuhrf, and others have related traditions on his authority. Ibn-as-Salah relates in his Kihlah, “ We have been informed regarding az-Zuhri as having said, ‘I went to ‘Abd-al-Malik b- MarwA&n, and he asked me, “O Zuhrf, whence have you come?” = I[ replied, ‘“ From Makkah.” He then. asked me, “ Whom have you left behind to govern the people ?” I replied, “ CALA b, Abf-Rabah.” He then asked, “Is he out of the Arabs or out of the enfranchised slaves?” I replied, “Out of the enfranchised slaves.” He then asked, “‘ By what means has he become their ruler?” I replied, ‘By means of religiousness and the relation of traditions.” He then said, ‘It is necessary that religious people and relaters of traditions should rule men.” He then asked, “Who rules the people of al-Yaman?” I replied, ‘“Ta’us b. Kaisin.” He asked, “Is he out of the Arabs or enfranchised slaves?” I replied, “Out of the enfranchised slaves.” He then asked, “ By what means has he become their ruler ?” I replied, ‘“‘ By the same means that ‘Ata’ has become their ruler.” He then said, “It is necessary that one like him should rule men.” He next asked, ‘“‘ Who rules the people of Egypt?” TI replied, “Yazid b. Habib.” He asked, ‘Is he out of the Arabs or enfranchised slaves?” I replied, ‘ Out of the enfranchised slaves.” He-then said the same thing that he had done in the two previous cases. He then asked, ‘“ Who rules the people of Syria?” I replied, ‘“ Makhdl ad-Dimash}t.” He asked, “Is he out of the Arabs or enfranchised slaves?” I replied, ‘Out of the enfranchised slaves. He isa Nubian slave enfranchised by a woman of the tribe of Hudhail.” He then said the same thing as before. He then asked, “Who rules the people of Meso- potamia ?” I replied, ‘“ Maimfnm b. Mihrfn.” He then asked, “Is he out of the Arabs or enfranchised slaves ?” I replied, “Out of the enfranchised slaves.” He then said the same thing as before. He next asked, “ Who rules the people of KhurAsdn ?” I replied, ‘Ad- Dabhak b. Muzfhim.” Heasked, “Is he out of the Arabs or enfranchised slaves ?” Ireplied, ‘Out of the enfranchised slaves.”
BAYAT AL-HAYAWAN 225
He then said as beforo. He next asked, ‘ Who rules the people of lBasrah ?” T replied, ‘ Al-Hasan b. Abf’l-Hasan.” He asked, j Is he out of the Arabs or enfranchised slaves?” I replied, ‘‘ Out ‘of the enfranchised slaves ;” upon which he said, “ Woe betide you ! ; Who rules the people of al-Kafah?” I replied, “Ibrihtm an- ' Nakha‘t.” Hoe asked, “Is he out of the Arabs or enfranchised slaves?” I replied, “Out of the Arabs ;” upon which he said, ‘‘ Woe betide you! O Zuhrf, you have dispelled grief from me. By God, the enfranchised slaves rule the Arabs to such an extent that they preach to them from the pulpits, whilst the Arabs remain beneath them!” I said, “O Commander of the faithful, it is the order of God and His religion. Whoever preserves it, rises in honour, and whoever trifles with it, falls.’ ” When ‘Umar b. ‘Abd-al-‘Aziz became a khalifah, T&’us wrote tohim, ‘“TI£ you wish your actions to be good, employ pious men,” upon which ‘Umar said, “ It is sufficient as an exhortation.”
Ibn-Abi’d-Dunya relates, giving his authority, regarding Ta’us ‘as having said, “While I was in Makkah, al-Hajjaj sent for me. I therefore went to him, and he caused me to sit down by his side and to lean against « pillow. While we were talking, ho heard a loud voice saying, ‘Here I am, what is your command?’ upon which he said, ‘Bring the man to me.’ He was therefore brought before him, and he asked him, ‘Out of whom is the man?’ and the man replied, ‘Out of the Muslims,’ upon which al-Hajjij said, ‘Tasked you regarding your country and tribo.’’ The man replied, ‘Out of the people of al-Yaman.’ Al-Hajjaj then asked, ‘In what condition did you leave Muhammad b. Ytsuf?’ meaning his brother, who was the governor of al-Yaman. He thereupon replied, ‘I left him fat, comely, clothed in silk, mounted, and frequently going out andin.’ Al-Hajjaj then said, ‘I asked you regarding his conduct.’ He replied, ‘I left him iniquitous, oppressivo, obedient to created beings, and disobedient to the Creator.’ Al-Hajjij said, ‘Do you dare to say that of him, when you know in what estimation I hold him?’ The man said, ‘Do you see his position in your estimation more honourable than my position in the estimation of my Lord, when I am a believer in His
15
226 : AD-pamint’s
Prophet and a visitor to His House?’ Al-Hajjaj thereupon | . remained silent, and the man went away without permission. I _
followed him and said, ‘For the sake of company.’ But he said, — ‘No, not willingly and with pleasure. Were you not the person . leaning against the pillow just now, when you have seen men asking —
you for decisions in the matter of the religion of God?’ I replied, ‘But he is a commander in power, and having sent for me I went to him just in the same way that you did.’ He asked, ‘ Wherefore then that leaning against the pillow in an easy frame of mind? Was it not your duty to advise him and to make him act rightly towards hia subjects by exhortation and warning against the wrong (inisfortunes) arising from his oppression? But you keep out of your mind for an hour of pleasant society with him, what will here- after perturb that serenity of the mind?’ I then said, ‘I ask pardon of God and I repent (return to Him), and now I ask your permission to accompany you.’ He said, ‘God has pardoned you, but I am already accompanied by one who is excessively jealous about me; if Iam happy in anybody else’s company, He will reject me.’ He then left me and went away.”
It is related in the History of Ibn-Kh., on the authority of ‘Abd-Allah ash-Shémf, who said, “I went to visit Ta’us, when an old man came out to me. I asked him, ‘Are you Ja’us?’ and he replied, ‘Iam his son.’ I therefore said to him, ‘If you are his son, then the shaikh has certainly become a dotard,’ but he replied, ‘A learned man does not become a dotard.’ I then went in to him, and he asked me, ‘Do you wish me to bring together for you the Pentateuch, the New Testament, the Psalms, and the Kur’4n in this my assembly?’ I replied, ‘Yes.’ He therefore said, ‘Fear God with such a fear that there is nothing else more fearful than He in your estimation, and hope in Him with a hope that is greater than your fear for Him, and wish for your neighbour what you would wish for yourself.’ ”
A woman said, ‘‘No man remained without being tempted by me, excepting Ta’us. I therefore appeared before him, upon which he said to me, ‘ When it is such and such a time, come.’ I therefore
-went to him at that time, and he then took me with him to the
y
a?
‘ HAYAT AL-HAYAWAN 227 m
‘sacred mosque and said, ‘Lie down,’ upon which I said, ‘Here ?” ‘and he replied, ‘He who sees us here, will see us in any other place.’ ” The woman thereupon repented. He said, “The reliyions
‘devotion of a youth is not complete until he marries.”
.
Ta’us used to say, “There is nothing which a man says but ‘is counted against him, even his moaning in illness.” He said, “4 Jesus having met Iblts, the latter said to him, ‘Do not you know that nothing will betide you but what is destined for you?’ Jesus replied, ‘Yes.’ Tblis then said, ‘Ascend to the summit of this mountain and throw yourself down; see whether you will live or not.’ Jesus replied, ‘Do not you know that God has said, ‘* My "servant cannot test me, for I do what I please.” ? Verily, a servant dues not try his Lord, but God tries his servant.’” Ta°us said, “This therefore became his enemy.” He used to say, “ Associate with wise men ; you will become connected with them, though you may not be one of them.” Abd-Dawud at-Payalisi relates on the authority of Zama‘ah b. Salih, who had it on the authority of Ibn- TJa’us, regarding his father as having said,~ “ He who is not mentioned in a will as an executor (of it), is not beset with trials, and he who is not appointed a k&di to decide (disputes) between men, does not experience the distress of trials.” Ahmad relates in Aitéb az-Zuhd reparding him as having said, “The dead are tried in their graves for seven days,-and wish that for those days the poor may be fed on their account.” He states that the following used to he the form of a supplication-prayer of ‘Ta’us:—“O God, grant mo faith and practice, and bless me with wealth and children !”
The Hafiq Abf-Nua‘im and others relate regarding him as having said, “There was a man who had four sons; he fell ill, and one of the sons said (to the others), ‘Hither you will take care of him, and have yo inheritance for you from him, or I shall take care of him and have no inheritance from him for me.’ They replied, ‘Take care of him and have no share of inheritance for you from him. He then took care of him until he died, and did not then take anything out of his share of inheritance from him. The father came to him in a dream and said to him, ‘ Go to such and such a place and take from ita hundred din@rs,’ upon which he asked himin his sleep, ‘1s
238 AD-DAMIRI’S
there any blessing in it ?’ and the father replied, ‘No.’ When the morning came, he mentioned the dream to his wife, who said, ‘Take it, for by its blessing you may be able to clothe and feed yourself.’ He, however, refused (to do it), and when the evoning came, the father came to him (again) in his sleep and said to him, ‘Go to such and such a place and take from it ten dinars,’ upon which he asked him, ‘Is there any blessing in it?’ and the father replied, ‘No.’ When the morning came, he mentioned it to his wife, who replied what she had said the first time. He, however, refused to take it. The father having come to him the third night said, ‘Go to such and such a place and take from it a dinar,’ upon which he asked him, ‘Is there any blessing in it?’ and the father replied, ‘Yes.’ He thorefore went and took the dinar, after which he went to the market, where he found a man carrying two fishes; he asked him, ‘What is the price of them?’ and the man replied, ‘A dinar.’ He took them from him and went away with them to his abode, whore he slit open their bellies and found in them two pearls, the like of which was never seen (before) by men. The king having (in the meanwhile) sent for a pearl in order to purchase it, none was found with anybody but him, and so he sold it for thirty mule-loads of gold. When the king saw it, he said, ‘This would not do (suit) without its companion (sister) pearl, therefore search for its compa- nion, even if you have to pay double its price.’ They therefore came to him and asked him, ‘Have you got its companion pearl? We shall give you (for it) double of what we have (already)given you.’ He asked them, ‘Will you (really) do that?’ and they repliod,
‘Yes,’ upon which he gave it to them for double the price at which they had taken the first one.”
Ta’us died a little over seventy years of age, while he was performing the pilgrimage at Makkah, a day before the day of Turwiyah,and Hisham b. ‘Abd-al-Malik, who was the Commander of the faithful (at the time), said the funeral prayer over him. This occurred in the year 106 A. H.. He performed forty pilgrimages, and his supplication-prayer (to God) was (always) answered.
(Lawfulness or unlawfulness.) It is unlawful to eat the flesh of the peacock, on account of its nastiness. But some say that
7
HAYAT AL-BAYAWAN 229
it is lawful, for it does not eat filthy things and flesh. The selling of it is valid in two ways, cither on account of the lawfulness . of eating it or on account of the pleasure derived from looking at its colour. It has already been mentioned in the art. 040! that Aba- Hantfah states that the hand of a person stealing birds is not to be cut, for originally it is based on its permissibleness, but ash-Sh&fi‘?, Malik, Ahmad, and others differ from him in that matter.
(Proverbs.) ‘ More self-conceited than a peacock.” Al-Jawhari states that the proverb, ‘ More inauspicious than Juwais,” refers to a catamite that used to live in al-Madfnah; he snid, ‘“O people of al-Madtnah, expect the arrival of Antichrist while I am alive and amongst you, for when I die, you will be secure, as I was born on the night on which the Prophet died, weaned on the day that Abd-Bakr died, attained the age of puberty on the day that ‘Omar was murdered, married on the day that ‘Uthman was murdered, and had a son born to me on the day that ‘Ali was assassinated.” Ibn-Kh. relates that Sulaimin b. ‘Abd-al-Malik wrote to his officer in al-Madinah, “Count (0! ) all the catamites in your part,”? in which a dot having fullen on the ¢ (in cgal), that officer ordered all the catamites to be castrated (ce24t), which was done. Tuwnis was also castrated among them. When they were castrated, they showed so much joy over it that one of them said, ‘How independent we are now of arms with which we do not fight!” and another, who was Tuwais, said, “ Fie to you! You have not deprived me of anything but of the urine-spout (canal).” The name of Juwais was JA’ was, but when he hecame a catamite, it was converted into the diminutive form Tuwais. He was also called ‘Abd-an-Na‘im. He said about himself: —
“T am, verily, ‘Abd-.n-Na‘fm,
lam the peacock of Hell,
I »m the most inanspicious of thore
‘That walk on the face of the earth ;
IT am e: then J,
Then ;5, and then the stuffing of ee He means by the stuffing of ¢ (mlm) ow, for when one says mim (@4*), os intervenes between the two mims, He intends by it cgila (one having his sexual organ cut off). Tuwals died in 92 A. H. .
-— weer www em - ~ -
/ 2 wepew Sr oe ee -
230 AD-DAMiRi’s
(Properties.) The flesh of the peacock is difficult of digestion and of an inferior nature, the best kind of it being that of a» young bird; | it is beneficial to a hot stomach, and boiling it gently with vinegar — before cooking it takes away its injurious property. It produces a coarse kind of chyme and suits hot constitutions. Physicians dis- approve the flesh of peacocks and say that it is the coarsest out of the flesh of all kinds of birds, and the most indigestible one ; it is necessary to keep the bird after slaughtering it under a weight for a night and then to cook it thoroughly well; met.in easy circum- stances ought to be prevented from eating it, for it is out of the food of men undergoing great exercise. Avenzonr (Ibn-Zuhr) _ states with regard to its properties that, when a peacock sees poisoned food or smells it, it is delighted, and spreading out its two wings, dances and shows signs of being happy. I£ its bile be mixed with oxymel and hot water and then given to drink to a person suffering from colicky pains in the belly, it will cure him. It is copied on the autho- rity of Hermes that, if its bile be drunk mixed with vinegar, it will prove beneficial in the stings of insects, reptiles, otc. (hawdmm), but the author of ‘Ayn al-Khawdgs says that physicians and Athfras (?) state that, if the bile of a peacock be given to drink to a human being, he becomes mad ; he adds, “I have tried it.” Hermes states that, if its blood be mixed with flesh-glue and salt and then painted over malignant (bad) ulcers of which there is fear of corroding (eating through tissues), it will cure them. If its muto be applied to warts, it will pull them out. If its bones be burnt, rubbed fine, and painted over freckles, they will be cured by the order of God.
(Interpretation of it ina dream.) A dream about a peacock indicates pride and astonishment on account of beauty and hand- someness, for one who possesses it. Sometimes a dream about it indicates slandering, conceit, pride, submission to (one’s) enemies, the vanishing of happiness, and expulsion from a happy state to one Full of troubles and from amplitude to straitness. Sometimes it indicates ornaments, garments, a crown, beautiful spouses, and hand- some sons. Al-Makdist states that a peafowl in a dream indicates a foreign (Persian) woman possessing wealth and beauty, but in- auspicious in her forelocks, and that the male bird indicates.a foreign
HAYAT AL-HAYAWAN 231
(Persian) king ; he who dreams of having entered into friendly
relations with peacocks, will enter upon brotherly relations with the
kings of the Persians and obtuin from them a Nabathean girl
(slave). Artamfdfrus states that peacocks in dreams indicate men with handsome faces and laughing teeth. Some say that a peacock
’ jndicates a non-Muslim foreign (Persian) woman. .
: _— emer ewe ee _
~-
Sta (at-T@ir)—[A bird, or a flying thing whether a bird or an insect.] The sing. of affuyir. Fem. fd’irah, which is seldom
used, Pls. fayr, atydr, and fuydr. Af-fayardn is the motion of an animal possessing two wings in the air with its two wings.
God has said, ‘There is not a beast upon the earth nora bird that flies with both its wings, but is a nation like to you;”? that is to say, in form, means of sustenance, life, death, resurrection, judg-
ment, and retaliation of one against another, as has been already
mentioned. I£ He does that in respect of beasts, we are better suited for it, since we are endowed with reason. ‘A nation like to you
(pUUe! e!),” is in the singular and definite ;—so ‘Ata’ says. As to His words, “with both its wings,” they are used to confirm its (original) sense and to avoid the frequently used metaphorical sense of the word, for fd@’ir (omen) is employed for what is inauspicious and auspicious. Az-Zamakhshari states that the necessity of this verse) was to show the great power of God, the subtlety of His knowledge, the extent of His sovereignty, and His arrangement in arranging those different creatures and kinds, numerous in their species, and that He is the protector of what belongs to them and what is against them, and their defender in their different conditions, one business not taking Him away from another.
Ahmad relates on authentic authorities, on the original authority of Anas, that the Prophet said, “The birds of Paradise are like the Bactrian camels and feed on the trees of Paradise.” Abd-Bakr asked him, ‘‘O Apostle of God, are these birds delicate (in taste)?” and he replied, ‘“ Yes, but the eaters (thereof) will be more delicate than they.” He suid that thrice and added, “ And I hope you will be
2 Al-Kur’fin VI-38.,
332 AD-DAnini’s
one of those that will eat out of them.” At-Tirmidhi has related it in nearly similar words and added that it is a tradition delivered on respectable authority.
Al-Bazz&r relates on the authority of Ibn-Mas‘fd that the Prophet said, “ You will look at the birds in Paradise and desire to. have them (for food), upon which they will fall ready roasted before you.” It is related in the Afrdéd of Muslim, on the authority of Abfé-Hurairah, that the Prophet said, “ People with hearts like those of birds will enter Paradise.” An-Nawawit states that some say that it means hearts like those of birds in their delicacy and weakness, as in another tradition, namely, “The people of al- Yamun are the most delicate and weakest in hearts.”” But others say that it means hearts like those of birds in fear and dread, for birds among animals are most given to fear and dread, as God has said, ‘“ None fear God but the wise among His servants,” ? in which itis as it were intended, “a people overcome by fear,” as is related regarding some of the parties of the ancients about their excessive fear. Some say that the object here is, “those that trust (in God),” and some say that aff@ir here means what‘one takes an auspicious or inauspicious omen from, the original meaning being
anything possessing wings. The Arabs used to say os sby aus 55£
(what God decrees and does, not what you do), with a dammah in this sense ; there is (also) a sense of supplication-prayer in it. T@tr al-insdn means a man’s action, which he wears like a necklace ; some say that it means a man’s means of sustenance. AAf-f4’ir also means (a share of) luck in good or evil, as in the words of God, ‘* And every man’s fortune (augury) have we fastened on his neck ;”* in which some say that 15Ue means his fortune. The commentators state that it means, “ What one does of good or evil, we have fastened on his neck,” so that every man has a share of luck in good or evil, which God has decreed and which is fastened to his neck. Luck in good or evil is {@ir, on account of the saying of the Arabs, PAIN ye 1584 SUbII a6 5m (fortune brought to him such an evil event), by way of augury. It is related in the Sunan of Abt-Dawud
2 Al-Kur’n XXXV-25. *Idem XVII-14.
HAYAT AL-BAYAWAN 233
‘and other books, on the authority of Alf-Razin, who said, “The ‘Apostle of God said, ‘Dreama are on the wings of a bird while they are not interpreted ; if they are interpreted, they come to he true ‘(alight)’ I think that he said (also', ‘Do not communicate them toanybody but one for whom you have affection or one who has _ (good) judgment.’ ”
[The author here quotes from the B. D. of Ibn-Kh., out of the biography of Misa b. Nusair, an account of the table of Solomon and the crowns of the kings of Spain supposed to have been found | by him at Toledo, when he conquered Spain, and also the reason of . the Grecks emigrating to Spain and colonising it, ctc.] *
In Kifdyat al-Mu'tak id by our shaikh, the Imam, the knowing, . Jamél-ad-din al-Y&fii, it is related that the Shaikh, one knowing " God, ‘Umar b. al-Farid happened (one day) in the days of the * commencement of his career to enter a college in Egypt, where he found an old green-grocer performing ablution for prayer out of : g tank of water in it, without any regard to the proper order. He * therefore said to him, ‘“O old man, you have advanced to this age . and are in a country like this, and yet you do not know well how to perform «blution for prayer!” The old man said to him, “O ‘Umar, you will not prosper (become fortunate) in Eyvypt.” He - then went to him and sitting before him, said, “O my master, in what place shall I prosper (become fortunate)?” He replied, ‘ In Makkah.” = Ibn-al-Farid asked him, “OQ my master, where is Makkah?” and he replied, “Here this,” pointing out to him the direction of it. The old man then ordered him to proceed to it at once ; so he went there immediately and remained in it for twelve years. He became a prosperous (fortunate) man and composed there his Dfwdn. Then some time after that, he heard the above mentioned old man saying, “O ‘Umar, come (here), be preser.t dt my death.” He therefore went to him and the old man said to him, “ Take this dinar and make preparations with it for me, and then carry me and deposit me in this place,” pointing with his hand to a place in al-Karéfah, which is the place in which
1 De Slane’s T. Vol. III, pp. 479, 480, and 485.
| 234 AD-DAMIRi’S Tbn-al-Farid is buried ; (he added), “then watch as to what becomes of me.” Ibn-al-Farid states, “I aided him and remained aiding him, until I made the preparation for him, after which I carried him and deposited him in that place and waited there, when I found that a man alighted from the air. We prayed over him and stood there to see what would become of him ; the sky then became filled with green birds, out of which a large one came and swallowed him and flew away. I was surprised at it, but that man said to me, ‘ Do not be astonished at this, for the souls of martyrs are in the triple stomachs of the green birds which feed in Paradise and repair to the lanterns hanging under the Throne.’” Our shaikh states, ‘Those are the martyrs caused by means of swords, but as to the martyrs caused by means of the sincerity of love, theirs bodies aro souls.” I (the author) have discoursed on the value (position) of love towards the end of the eighth part of my book al-Juwhar al-fartd in nearly five kardrts’ (sheets of paper), to which the reader may refer. (Miscellaneous side-information.) If a man possesses a bird or game and desires to let it loose out of his hand, there are two views regarding it, one being that it is allowable and that he loses his right of ownership over it, in the same way as in the case of his liberating a slave, which view is elected by Ibn-Abi-Hurairah. The other view is that it is not allowable ; it is elected by the Shaikh Abf-Ishak, al- Kaffal, and the Kadi Abt’t-Jayyib; it is the correct one according to ar-Rardah and ash-Sharh ; if he docs that, he docs a wrong act, but it does not go out of his ownership by his letting it loose, for it resembles the animals set at liberty on account of vows, etc. in the Time of Ignorance, as has been already mentioned under the letter Vs, and is analogous to the case of a beast set at liberty. Al-Kaffal states that the vulgar (public) call it ‘atk (a liberated one) and reckon it as a prepnration fora reward (from God), which is unlawful, and it is necessary to withhold from doing it, for a liberated bird may mix with other birds which aro allowable to be captured, and a seizer nay capture it and think that it is his property when really he cannot possess it, which may lead to his brother Muslim doing interdicted things. The author of al-/g@dh has elected a third view,
2 Each kurrdsah consists of tive sheets of paper.
Y 4 HAYAT AL-HAYAWAN 935 mmely, that if the man intends by setting the bird etc. at liberty, Mpronching near God, his ownership of it ceuses, otherwise not- Be we accept the first view, the bird returns by its being let loose tu Ms original state as regards its allowablencss (to be taken); if we Mecept the second view, which is the correct one as has been said before), it is not allowble (to seize it) for one who knows that it is the property of another person and knows its condition to he the owned property of another person on account of its being branded or ‘marked on the nose or clipped in its wings or having car-rings or little bells (on it) or being branded or coloured or having any other marks showing it to be owned property. If there be any doubt with "regard to its condition of being owned property, it is essentially (originally) lawful. If the person letting it loose says at the time Fof doing so, “I have made it lawful for any person that takes it,”’ # it is allowable to capture it. If we accept the third view, the ques- B tion is, “Ts it lawful to capture it?” There are two views regard- fing it, one being in the affirmative, because it returns to the E original condition of being lawful (to be captured), and because Y -if we interdict capturing it, it would resemble the liberated animals , in the Time of Ignorance. This is the correct view according to | ar-Rawdah The other view is that it is interdicted (to capture it), a being like a slave, who, if he he liberated, cannot be reduced to F slavery (again); it is, however, necessary to specify this view with the condition that a Muslim has liberated it, for if an unbeliever y scts it at liberty, it is absolutely allowable to recapture it, hecause his m setting it at liberty is not a valid act, anda person he may set at s. liberty may be again reduced to slavery. | Know that the Imfm ar-R&fi‘t has declared the statement that it is interdicted to let loose (a bird) to be absolute, but there f.. are certain conditions in which it is necessary to make an exception fr. toit. First.—If the bird is in the habit of running, it is allowable to let it loose in a race. Second.—If the bird has a young one : which it is feared would die; in such a case it is necessary to decide ‘it as obligatory to let it loose, for the young one is an animal to be held in respect, and it is obligntory to exert oneself in protecting its. life. The religious doctors distinctly declare that the punishment
236 AD-DAMiRI'S
‘of a pregnant woman is to he postponed and put off, if stoning her or retaliation against her has become incumbent, for the purpose of her suckling the (expected) infant. The Shaikh Abf-Muhammad al- Juwaini has decided it unlawful to slaughter an edible animal carry- ing (in its womb) an uneatable one, the reason of which is that in ‘slaughtering it there would be the killing of an animal which it is not lawful to slaughter, namely, the embryo. The Prophet certainly set at liberty a femile gazelle that complained (to’him) of having two young one3 in the wood, and in the Prophet’s setting it free there is a proof of its being obligatory to do so, because it was a thing not prohibited or (subsequently) abrogated. Then again it is
a Pe ee CY Ey Ty as Or YO WY NNT ONO UE Daw Ty
‘declared to be allowable (to do a thing) under certain circumstances, — -and its being thus allowed is in (itself) a proof of its being obliga- |
tory, as in the case of looking at the private parts in circumcision ; -anil because the letting loose of an animal on account of its being a liberated one (s?tbah) was a prohibited thing and then (subsequently)
male allowable in soma certain con:litions, the fact of its being thus | made allowable is in (itacl£) a proof of its being obligatory. Third.—
If one has with hima bird or an animal and has nothing with him wherewith to slaughter if, or to feed it, it is obligatory to let it loose to enable it to exert itsclf in obtaining its sustenance. Fourth.—lIé one wishes to enter the state of iArdm, it is obligatory for him to let it loose. |
(Interpretation of it in dreams.) A_ bird indicates an action. God has said, “And every min’s action (fortune) have we fastened ‘on his neck.” + Somotimes an unknown bird indicates cautioning and exhortation, on account of the words of God, “Said they, ‘Your
augary is with you; what! if ye are reminded ? Nay, ye are an.
19993 9
extravagant psople ! If one sees a good bird in a dream, his’
action will be good, and a messenger will come to him with good (news) ; and if one dreamy of having a shy (unsociable) bird of a contemptible nature with him, perhaps his action will be bad ora messenger with evil (news) will come to him. As to a nest of a Dird, it indicates a wife, and the limit at which a knowing person will stand. A dream about a nest indicates delivery in the case of a
» Al-Kuedo XVII-14. 9 Idem XXXVI-18.
_|
BAYAT AL-HAYAWAN 237
pregnant woman. An ‘ashsh is a nest in a tree, and if it be ina wall or x cavern or a mountain, it is (calle d) a acake. Waulhar (pl. of wakry
indicates brothel-houses or the mosques of recluse devout men. As to the eggs of a bird, they indicate children begotten from wives and slave-women ; sometimes they indicate graves, and sometimes eggs
indicate the whiteness of teeth or a beautiful girl; sometimes they indicate meeting with one’s people, relations, and friends, and some times they indicate collecting dirhams and dinars and storin g them, The oxplanation of feathers (in a dream) is wealth ; they sometimes. indicate the buying and selling of silken stuff, and scmetimes rank or- dignity, on account of the saying — “Sucha one is flying with the wings. of another.”. Sometimes they indicate the sprouting of vegetation. A talon indicates a victory over enemies, in the same way that it ig in the case of a bird an offensive and defensive weapon. A_ bill or a beak indicates in a dream honour anda wide reputaticn and dignity in the case of a person possessing it. As to the mute of an-
_ edible bird, it indicates lawfully acquired wealth, and that of an uneatable one indicates unlawfully acquired wealth. Its mute
(S)3/1) indicates clothes, on account of its resemblance to cloth.. Sometimes the mute of a bird contracting its wings in its descent (al-kdsir), like the vulture, the eagle, and others like them, indicates robes of honour from kings and great men. This is quite clear in. respect to what has been (already) mentioned and what will |e- mentioned hereafter, on the subject of birds; therefore deduce analogically according to your understanding and reason, and God willing, you will be correct.
(Information.) Ibn- Bashkuwal relates, on the wuthority of Abmad b. Muhammad al-‘Attir, who had it from his father, who. suid, “ We had a neighbour, who was made a captive and remained in captivity for twenty years; he had despaired of (ever) seeing hig people again. He related, ‘ While I was one night thinking over the children I had left behind and crying, I saw that a bird alighted on 9, wall of the prison saying the following prayer. I learnt it from the. bird and then prayed to God with that prayer for three nights conse-. cutively and then slept. When I woke up, I found mysclf in my country on the top of my house. I then descended to my people,
>
238 AD-DAMIRI’S
who were delighted (to see me), after having been afraid of me when they saw me and my changed state and appearance. I then went to the pilgrimage that year, and while I was circuiting (the Ka‘bah) and saying this prayer, an old man_ struck his hand on mine and asked me, .“ Whence did you get this prayer ? It is a prayer which none but a certain bird living in‘ the air in the country of the Greeks (ar-Rfm) says.” I then informed him of my narrative and what had happened to me, while I was a captive , in the country of the Greeks, and that I had learnt the prayer from the bird. He said, ‘‘ You have said the truth.” I then asked the old man regarding his name and he replied, “I am al-Khidr.” Here is the prayer :—‘*O God, I ask of Thee whom no eyes can see, whom no thoughts can comprehend (can commingle with), whom no describers can describe, whom accidents and times change not, who knowest the weights of mountains and the measures of seas and the number of the drops of rain and the number of the leaves of trees and the number of things which the night conceals in its dark- ness and over which the day shines, from whom: the highest heaven or the lowest earth conceals not anything; nor is there a mountain but Thou knowest what there is in its rugged acclivity and in its plain, nor a seabut Thou knowest what there is at its bottom and on its shore! O God, I ask Thee to assign the best of my actions as the last of them and the best of my days as the day on which I shall meet Thee ! Thou art mighty over all! O God, treat him with hostility who treats me with hostility, treat him with soverity who treats me with severity, destroy him who seeks my destruction, punish him who desires evil for me, extinguish the fire of him who has kindled his fire for me, be sufficient for me against the anxiety of him who has brought anxiety on his account on me, take me under Thy protective armour, and sereen me_ behind Thy guarding screen! Q Thou, who art sufficient for me against all things, be sufficient for me against what is important for me in this world and in the world to come, and accept my words and _ actions as true! O merciful and kind one, remove from me_ every straitness, and burden me not with what I cannot bear! Thou art truly my God |! O clear one as regards the proof of existence,
BAYiT AL-HAYAWAN 239
0 strong one in support, O Thou whose mercy is to be found in alk | places and in this place, O Thou from whose presence no place is ‘free, protect me with Thy eye which sleepeth not, be sufficient for ‘mein Thy protection which none can attempt (desire) to attain { : Verily, my heart believes as certain that there is no deity hut Thou, ‘and that I shall not perish while Thou art with me! O my hope, compassionate me with Thy high power! O great one in whom ‘hope ia centred for everything great, O knowing one, O forgiving one! Thou knowest my need and art powerful enough to deliver me, that being for Thee a trifling affair. Favour me by granting it! O benevolent of the benevolent ones, O liberal of the liberal ones, O quickest one of those that take an account, O Lord of the worlds, have mercy on me and on all the sinners out of the sect of Muhammad |! Thou art mighty over all! O God, answer our prayer ag thou answeredst the prayer of those that prayed (before), by Thy mercy! Grant us quickly relief from Thee, by Thy benevolence, Thy kindness, and Thy exalted position in the highest part of Thy heaven! O merciful of the merciful, Thou art powerful to do what Thou pleasest. And may there be peace and safety on our lord Muhammad, the last of the prophets, and on his people and his Com- panions,—all of them !”’”
At-Tabarant has related a part of this prayer, giving authentic authorities, on the authority of Anas, (who said) that the Prophet happened to pass by a Badawi while he was supplicating (God) in his prayer and saying, “QO Thou, whom no eyes can sce, whom no thoughts can comprehend (commingle with), whom no describers can _ describe, whom accidents change not, who fearest not vicissitudes, who knowest the weights of mountains and the measures of the scas and the number of the drops of rain and the number of the leaves of trees and the number of things which the night conceals in its darknoss and over which the day shines, from whom the highest heaven or the lowest earth conceals not anything ; nor is there a sea but Thou knowest what is at its bottom, nor a mountain but Thoe knowest what there is in its rugged acclivity! Assign the hest of my life to be its last part and the best of my actions to be the last of them and the best of my days to be the last day on which I shall
bh
ne -
240 AD-DAMIni’s | meet Thee!” The Apostle of God thereupon left a man to watch the Badawt and told him, ‘ When he hag finished his prayer, bring him to me.” When the Buadawt finished his prayer, the man tookt him to the Prophet, who had been given as a present a piece of gold: out of one of the mines; so, when the Badawi came to him, he gave' him that piece of gold and asked him, ‘To what tribe do you’ belong, O Badawi?” and he replied, “To the Beni-‘Amir b.: Sa‘ga‘ah.” The Prophet then asked him, ‘Du: you know why I: have given you this piece of gold as a gift?” and he replied, “On: account of the kinship between us and you, O Apostle of God.” The Prophet said, “Truly, thore is a'right for kinship, but I gave you. the gold, on account of your beautiful praises of God, the Mighty and Glorious. |
Y Unabs | (at-Tabtdb).—A certain bird with large ears.
exh! (af-Tubbii').—The tike (i l&H1), which will be des scribed under the letter (3.
goeet (af-Tathraj).—The ant ;—so al-Jawharf says ; but according to others, young ants. It will be described under the letter wv. !
ed, (af-Tuhan).—A certain small creeping thing, saccord- ing to al-Jawhari and others. According to az-Zamakhshari, ag mentioned by him in Ral{twl-abrdr, it is a certain creeping thing resembling the lizard umm-Aubain ; boys gather round it and say to it, “Grind for us,” upon which it grinds with itself the ground and disappears in it.
re yoy bJl (af-Tarsith ?).—A certain marine fish, which, if eaten persisten‘Jy, causes dimness of sight.
U- ogld 7b (Targalidas).—A certain bird known to the people of Spain, who call it ad-durais, Ar-Rizi says in Kitdb al-Kaft that it isa certain small kind of passerine bird, smaller than all the other kinds ; its colour is a mixture of groy, red, and yellow, and
A
a” b
t
| 7 HAYAT AL-HAYAWAN 241
{t has in each of its wings a golden (coloured) feather ; its bill is fino, and its tail has white spots scattered on it; itis in the habit of whistling constantly, and the best birds of its kind are those ‘which are fat.
(Lawfulness or unlawfulness.) It is lawful.
(Properties.) It has wonderful medicinal property of dis solving stone in the bladder and of preventing its formation.
—, w- a — « . *
v ,
SBI (at-Tirf).—A high-bred or generous horse. According to AbQ-Znid, the epithet is applied only to the male.
ARNT (af-Tagdm) and is 1ib)| (at-Tagémah).—The inferior ‘or meaner sorts of birds and beasts of prey; both the words are also applied to low or ignoble persons. Both the sing. and pl. are the same ;—so Ibn-Sidah says.
vais | (af-Tifl).—A young one of any kind of wild animals, and a young one of the human species. PI. aff@l, but sometimes the word af-fifl may be used both as sing. and pl. like al-junub. God has said, “Or to children (af-fif) who do not note women’s nakedness.” ? Al- muffil isa female gazelle that has with her, her young one which she has recently brought forth; it is also applied to a she-camel ; pl. mafaftl. Abd-Dhu’aib says:—“ And verily discourse from thee, if thou wouldst bestow it, would be (like) gathered honey of bees in the milk of camels such as have recently brought forth (mafdfil) having young ones with them, (and) that have brought forth but once, whose bringing forth has been recont, such milk being mixed with water like the water of the places of separation of mountains from tracts of sand.”* How beautiful are the lines of another poet :—
“ How wonderful that he whom I reared as a child,
And fed with the ends of my fingers, Whom I used to teach archery daily, Directly his arm became proficient, should have shot me !
That he whom | used to teach the principles of liberality on every occasion, .
} Al-Kue’an XXIV-81. * Lane's Lex. art, a5, 16
242 AD-DaAmMfri’s
Directly his moustache sprouted forth, should have treated me wit unkindness!
How often have I taught him to compose poems,
But directly he was able to compose one himself, he satirized me |”
cythaaal | 3 (dhd’t-Tufyatain)—A certain malignant kind « - serpent, af-fufyah meaning originally a leaf of the Theban or dwa: palm (al-mukl); pl. fufa. The two lines on the back of this serper are likened to two leaves of this palm. Az-Zamkhshart states th: in Kitab al-‘Ayn it (af-fufyah) is described as a certain soft malignar serpent, and gives the following lines :—
“They humiliate her after honouring her,
In the same manner that at-tufa become humble by the enchantment a charmer.” - Ibn-Sidah also describes it similarly.
It is related in the two Sahths and other books, out of a trad’ tion of Ibn-‘Umar and ‘A’ishah, that the Prophet said, “Kill serpent: and dhit’}-fufyatain and al-abtar, the latter two, because they cau: pregnant women to abort and destroy sight.” The Shaikt al-Islam an-Nawawi states that the learned say that al-fufyatdn o ‘the two white lines on the back of the serpent, and that al-abtc means the short-tailed.. An-Nadr b. Shumail says that it (the latte) ‘is a certain species of serpent of a blue colour, with its tail sho (cut), which no pregnant woman can look at without generally abor ‘ing. Muslim relates in his version (of the tradition) regarding a
Zuhrt as having said, ‘“ Weare of opinion that it is due to its poison As regards the Prophet’s saying, “They destroy sight,” the ‘are two explanations, the correct one being that they sudden snatch away sight and put out its Jight, directly their sight fn on the eye of a human being, owing to a peculiar quality God h implanted in their sight. This is confirmed by what is given Muslim’s version, namely, “they snatch away (wth) sigh ‘tthe other explanation is that they attempt to sting and bite the e The learned say that there is a species of serpents called an-nditi if its sight falls on the cye of any human being, he dies immediate Ab0’l-‘Abbas al-Kurtubt says, “It is evident that these two ki of serpents possess a peculiar property which has that effect, 1
d
BAYAT AL-HAYAWIN 243
# is not at all improbable.” Abf’l-Faraj b. al-Jawzi states in his 2 Kash? al-mushkil lim& 7¥ s-Sahthain that in the Persian ‘Trak pere are some specics of serpents which kill the seer of them by neir sight alone, and others the passing over whose road is enough
B kill.
i eli (af-Tilh).—The tick, which will be described in the art. et, ! under the letter (5.
Ka‘b b. Zuhair says:—
‘And her askin is that of a turtle,
Ou which even a tick (¢iJh) emaciated on the exposed parts of its sides cannot obtain a footing.”
That is to say, even a tick cannot tread on her skin, owing to its Bleckness ;—xo it is said in Vihdyat al-zartb.
-~
‘ju (uf-Talé ; according to the author af-Tild’)—A young one of any of the cloven-hoofed animals. Pl. afl@’.
(Proverb.) “ How are af-fald and its mother?” applied to one whose anxiety has passed away and who is full of sweet words.
cpl | (af-Tult).—A young lamb or kid, because its two legs Pare tied with a string toa peg. PI. fulydn, like-ragty, pl. rugfdan.
us GyebI! (at-Tamrik).—The bat ;—so Thbn-Sidah says. Tt has F heen already described under the letter ¢.
| Jeb! | (uf-Timl) and JSebs (af-Timldl), and also pats) t B («l-Aflas).—The wolf. It has been already described under the B letter 3.
if 2oV& ne .
yb)! (at-Tanbiir).—A certain species of hornets possessing E-atings, that cats wood. The word j%5/! (the hornet) has heen F: alroady given under the Ietter }. The Shaikh-al-Ishim an-Nawawi - “says.in Sharh al-Muhadkdhab that among the animals possessing 3 stings and spives (prickles) the locust is made an exception of, for it % is absolutely lawful, and so is also the hed gchog.
a. >
244 AD-DAMiRI’s
eV yb | (af- Tuirdnt).—[The wild or. mountain pigeon. ] Als J&hid states that it isa species of pigeon, which has been already described under the letter eC: 7
———— ‘ iG EI) (af-Tibalah).—A ewe ;—so Ibn-Stdah says. It w ill be} described under the letter w.
Ubi (at-Tiwal)—A certain bird ;—so Ibn-Sidah and ; others say. .
ish hl | (at- Taft)—The Hujjat-al-Isl4m Abd-Hamid a GazzAli says in the beginning of the second chapter of SJ! pa (fukm al-Kasb) that it is the parrot ( 4J!), which word has Co already given under the letter ». :
4 3 |
abil (at- Tayr).—([Birds or flying things.] The plural of fd’ ir, like sdhib, pl. sahb. The pl. of af-fayr is fuydr and also afydr, like Jarkh, pl. furdkh and afrdkh. Kutrub says that af-fayr may also be. used as singular.
(Information.) God said to His Friend Abraham, “Then take four birds, and take them close to thyself.” * Ibn-‘Abbfs says that ho : : took a peacock, a vulture, a crow, and a (domestic) cock. Some say | that he took a pigeon, a crow, a cock, and a duck. Mujahid, ‘Ata’, and | Ibn-Juraij say that he took a peacock, a cock, a pigeon, and a crow. ; Some also say that the birds were a green duck, a black crow, a white ‘ pigeon, and a red cock. It is said that the object of collecting these: was that tho natural temperaments being four, one of them predomi- : nates in one of these birds. God then ordered all of them to be, killed, and their flesh, blood, and feathers to be all mixed up together. Then after separating their several parts and depositing them on: the peaks of mountains, Abraham called them out, but some say that he kept the heads with himself. All the several parts then came together, striving to join their proper heads, and, verily, did God revive them as He wished by His power, and verily, there is a hint | (in it) of the fact that the quickening of the soul with eternal life
» Al-Kur’in 11-262.
4
BAYAT AL-HAYAWAN 245
is for the purpose of properly disposing (the qualities), by putting
cock, the impetuosity or faculty of attacking with which the cock 4 well-known to be endowed, the meanness and despair which are woribed as peculiar to the crow, and the haughtiness and swiftness Sin making love with which the pigeon is described to be endowed. ‘God specially selected birds, because they most resemble man and thave united in them (all) the qualities of animals. He brought i together the two (birds) whose flesh is lawful to eat and two that are Fopposite of them, the two hated ones, namely, the peacock and the crow, and the two loved ones, namely, the cock and the pigeon, the ) two that are swift in flying, namely, the pigeon and the crow, and the two that cannot fly much, namely, the cock and the peacock, Fand lastly, the two whose sex can be easily distinguished, namely, ‘the peacock and the cock, and that whose sex can only be determined y by a trained person, namely, the pigeon and that whose sex it is ‘difficult to distinguish, namely, the crow. How beautiful are the lines Sof Ibn-as-S&‘ati :-— And the dew on the row of branches like wet pearls,
Being shaken by the zephyr, falls (to the ground),
Whilst the birds recite and the pool of water is the book,
The wiod writes and the clouds (rain) mark the diacritical pointe
(drops).”
It is certainly a marvellous division (of labour) ! The bird which visits a certain mountain in upper Egypt every ear is called _»45 52, which has been already described under the letter bd (Two pieces of useful information.)—First.—Ash-Shafit relates, ‘on the authority of Sufyan b. ‘Uyainah, who had it from Sib& b g Thabit, who had it from Umm-Kurz, who said, “I went to the Prophet and heard him say, ‘ Leave the birds (to rest) in their nests § (lg Uke cle ) ;”” but in another version the words used are (4324S, 63;
‘this isa part of a tradition related by Ahmad, the authors of as- | Sunan, al-Hakim, and Ibn-Hibban. He (Abmad) says that Sufyan
turned to ash-Shafit and asked (him), ‘“‘O Abf-‘Abd-Allah, what is
“the meaning of this?” upon which ash-Sh&fit replied, “The . knowledge of the Arabs used to consist in divination by means of
= “4
POST TE ET ee RTT ) . .
Ts a at
246 AD-DAMIRI’S
(the flight of) birds. If any of them desired to go on a journey, and ¥ with that object wont out of his houso and happened to pass by of bird in its nest, he used to cause it to fly ; if it went in the direction 4 of tho right side, he procooded on his business, but if it wont to tho ¥ left side, he returned. The Prophet therefore said, ‘ Leave the birds 7 (to rest) in their nests.’” Ibn-‘Uyainah used to be asked after that: a regarding the meaning of this tradition, and he used to explain it in: q the same way that ash-Shafit did. Abmad b. Muhajir says, “T- 4 asked al-Asma‘i regarding the explanation of this tradition, and he’; a replied in tho same way as ash-Shifit.” He says (also), “I asked 4 Waki‘, and he replied, ‘In our opinion it refers to chasing and hunt-. 4 ing at night ;’ I'then mentioned to him ash-Shafi‘t’s statement, upon ’ 4 which he approved of it and said, ‘I did not think (before) that it applied to anything but chasing at night.” Al-Baihaki relates in his Sunan that « man having asked Yanus b. ‘Abd-w-Aa regard-; ‘f ing its meaning, he replied, ‘God loves the truth; ash-Shafi? hs 4 said such and such a thing in its explanation,” mentioning what has been already related (above). He (further) said, “ _— was " a singular man (nastj wahdihi) in regard to these meanings.” regards his words nastj wahdihi, it is a case by apposition. tin . Kutaiboh says that the original meaning of this expression is that ‘ on a loom intended for a fine and valuable cloth, no other kind of ; cloth is woven, but if the cloth be not valuable, several kinds of cloth ; mny be woven on its loom. A simile has therefore been taken from : it to mean any noble man. As-Saidalant says in Sharh al-Adukhtagar < that al-makinah means a place of remaining at rest in and being: settled in. He adds that, as regards the meaning of this tradition, there are several statements, one of them being that it is a prohibition . to chase at night, another what has been already mentioned on the © authority of ash-Shafif, and the third what Aba-Ubaid al-Kasim b. | Sallam has given, namely, “ Let them remain on their eggs, which they are hatching,” the original meaning of al-makin being the | eggs of the lizard @gabb. Ag-Saidalint says that according to thiy the sing. is maknah, like tamrah, pl. tamardt.
~~ il
—_.- me
vem me
aoe
(Second piece of information.)—Af-tiyarah is auguring evil from anything. God has said, ‘And if there befell them an evil,
4
a ran
HAYAT AL-HAYAWIN 247
hey took the ill-lack (augury) from Moses and those with him ;—is M their ill-luck (augury) only in God’s hands ?”+ That is to say, ie r evil omen came from God, and He it was who destined it for
them, One says, “3 ip pth) == an evil omen is augured, and 3 aes A pel
Ww good (selected)one or thing ts chosen.” There are no other words Jerived in the same mannor from their roots.
z The auguring of a bad omen used to prevent the Arabs from foarrying out their objects, but the religious law has now set E aside this by the words of the Prophet, “ There is no auguring of bad omens, and better than that is al-fa’l.’ The Prophet was asked, . a What i is a fal [” and he replied, “It isa good word which any of you may hear.” In another version it is said that he said, “I like a ® fa’l and I love a good fa’l.” The Arabs used to augur good and bad pomens by driving gazellesand birds; if they went to the direction 3 of the right, they looked upon it as auspicious and continued their Bcjourney and business, but if they went in the direction of the left, a they used to turn back. In another tradition it is said that augaring 3 ‘by omens, thatis to say, a belief in their power to profit or injure B (any one), isa belief in a plurality of gods. The word fiyarah is t- dorived from fayr (birds), on account of the belief of the Arabs in 3 the swiftness of a misfortune in overtaking them being like the : swiftness of a bird in flying. ) As to the word al-fa’l, it may be used with or without a hamzah, and the Prophet has explained it to mean, “a good word.” It is " generally applied to a thing that pleases one, but may also sometimes - be applied to an evil thing ; whilst the word af-tiyarah is invariably ~ used in a bad sense. The learned explain (the saying of the Prophet), “T love a fal” to mean that, if a man hopes for the favour of _ God, he is on the right or good track, but if he despairs of getting
~ any good from God, he is surely on a bad track; whilst in tho case of a fiyarah, the thought isa bad one, and there is an expectation’
of the occurrence of a misfortune. It is related in a tradition that the Prophet having been asked, “O Apostle of God, none of us is secure from omens, envy, and suspicion; what are we to do?”
2 Al-Kur’An VII-128.
248 AD-pDaAmMtri’s
rd
replied, “If you observe an omen proceed on your way, if you become envious do not covet, and if you suspect do not ascertain | the truth.” At-Tabarant and Ibn-Abf’d-Duny4 haye related it. |
The subject of augury ya also be treated of hereafter under the |
letter J in the art. 4
It is said in Miftéh die as-sa‘ddah, ‘Know that an omen only = injures him who is cautious on its account or afraid of it, but never at all injures one who does not heed or mind it, especially if he ° says at the sight of, or on hearing, anything that is looked upon asan | omen, ‘O Lord, there is no omen but Thine, no good but Thine, and - no god but Thou! O Lord, nobody ‘brings us any good but Thyself, - and nobody removes any evil from us but Thyself, and there is no -
strength but in Thyself!’ As to one that concerns himself about it,
it is more rapid in overtaking him than a flood in approaching a | low-lying place; it opens the gates of suspicion and suggestion for — him in everything he sees and hears, and Satan opens to his view —
all its distant and near bearings, which tends to ruin his religious spirit and straitens for him his means of livelihood.”
‘Abd-al-Hakam relates that when ‘Umar b, ‘Abd-al-‘Aziz started from al-Madtnah, there was a man belonging to the tribe of al- Lakhm with him, who related, “I looked up and saw the moon in the Fourth Mansion, but did not like to tell him so; so I said to him, ‘ Do not you see how beautiful the moon is to-night |’ upon which ‘Omar looked up at her and secing her in the Fourth Mansion replied, ‘As if you wanted to tell me that she is in the Fourth Mansion, but wo start neithor by the sun nor by the moon, but by God the only One, the all-powerful.’ ”
Ibn-Kh. relates that an evil thing which occurred to Abi-Nuwis
was that, when the house which Ja‘farb. Yabyd al-Barmakt had built
and on which he had spent a great deal of his energy was completed, and he had removed to it, AbQ-Nuw&s composed a poem about it in which he praised Ja‘far. The first part of the poem runs thus :— “O abode of anxiety, verily, has humiliation already begun to overtake thee | But I shall not prove false in my affection for thee ; Farewell to the world when you miss The Beni-Barmak in the evenings and in the mornings | rh
- “ow
. ee BS wag
HAYiT aL-HAYAWIN 249
‘The Barmakides took a bad omen from it and said, “OQ Abé- «Nuwas, you have made us lament over our own deaths.” Not t long after this, ar-Rashid came down upon them (with his wrath), and x the omen proved to be true.
At-Tabari, the Khatfb al-Bagdadt, Ibn-Kh., and others relate - that when Ja‘far b. Yahya built his palace, and its building was com-
"pleted and it was in its full beauty and he resolved upon removing , to it, he collected astrologers to select the time for removal to it. They selected for it acertain time at night, and he started at that “ hour, the streets being then empty and the sound (noise) of the people
aaiet he, however, saw a man standing and reciting :— “You consult the stars and know not That the Lord of the stars does what He pleases.”
Jafar took a bad omen from it and stood still; then calling the man,
he said to him, “ Repeat what you said.” He therefore repeated
_the lines, and Ja‘far asked him, ‘ What did you mean by them ?”
He replied, “I did not intend any particular meaning by them, but
‘ they came to my mind, and my lips (tongue) uttered them.” Ja‘far
_ then ordered a dinfr to be given to him and went his way, but his
_ Joy was gone and his life was miserable. A short time only passed (after that), before ar-Rashfd came down upon them (with his wrath). An account of the manner in which Ja‘far was slain will be given hereafter under the letter ¢ in the art, wliaJ!,
In at-Tamhid by Ibn-‘Abd-al-Barr, there is given a tradition of al-Makburi, on the authority of Ibn-Luhai‘ah, who had it from Ibn- Hubairah, who had it from Abd-‘Abd-ar-Rahman al-Jilt, who had it from ‘Abd-Allah b. ‘Umar, regarding the Apostle of God, who said, ‘ Whoever is turned back from his business by an omen, has certainly believed in a plarality of gods (\S,*!).” They then asked, “QO Apostle of God, what is the atonement for it?” and he replied, “One of you must say, ‘O God, there is no omen but Thine, no good but Thine, and no god but Thou!’ and then pass on to his business.” |
(Important admonition,) The Imm, the very learned, the K&di Abf-Bakr b. al-‘Arabt has decided in al-Ahkdm, on the subject of the chapter of the Table (al-Kur’én V), that it is unlawful to take an omen from the Kur’dn, and al-Kar&fi has copied it, on the authority
h
250 AD-DAMiRi’s
of the very learned, the Im&m AbdQ’l-Waltd at-TurtOshi, and
confirmed it. Ibn-Battah of the Hanbaltf school allows it, but the
tendency of our religious school is to disapprove of the practice. Al-
; ; i
, |
Mawardt relates in Kitab Adab ad-dtn wa’d-dunyd that al-Walid b. .
Yazid b. ‘Abd-al-Malik having one day looked for an omen in the Kur’An, found these words of God, ‘Then they asked for an issue ;
and disappointed was every rebel tyrant! ” 2 upon which he tore the
Kor’an and said: — “Thou threatevest every rebel tyrant,
Here I am that rebel tyrant!
When therefore thou comeat to thy Lord on the Day of Judgment,
Say to Him, ‘O Lord, al-Walfd tore me up.’ ” Soon after this, al-Walid was slain in an inhuman manner, and his head was hung up first on his palace and afterwards on the wall of his city, as has been already mentioned under the letter {in the art. 353! .
(Further information.) At-Tirmidhi, Ibn-Majah, and al-Hakim relate and hold it as authentic, on the authority of the Commander of the faithful, ‘Umar b. al-Khattab, that the Prophet said, “Tf you had placed your entire trust in God, he would have provided for you the means of sustenance, in the same manner that He provides them for birds, which go forth in the morning with ompty stomachs and return in the evening with their stomachs full.” The meaning of it is that they go away in the early part of the day with their stomachs lean from hunger and return in the last part of the day with their stomachs full from being satiated. Tho Imfém Ahmad states that this tradition is no ‘argument for sitting idle, instead of working for one’s livelihood, but on the contrary it points to seeking for the means of livelihood, and the Prophet intended by it—but God knows best—that had they relied on God in their going forth, in their coming (back), and in what they did, and remembered (knew) that all good is in His hand and comes from Him, they would not have gone about but safely and well-provided for, like birds, which leave in the morning with empty stomachs and return in the evening with full stomachs ; but they relied on their own strength and exertions, which is contrary to trusting in God. It is related in al-Jhyd’ in
> Al-Kur’an XIV-18,
- we wy
owe
HAYAT AL-BAYAWAN 251
TT,
*
‘the first part of the chapter on qu! pat that Abmad, having been. ‘asked, ‘ What do you say regarding a man who sits in his house or his mosque and says, ‘1 shall not do any work, so that my suste-. ‘nance will come to me of itself.’?” replied, “That man is ignorant ‘of knowledge. Has he not heard the saying of the Prophet, ‘ Verily, God has placed my sustenance in the shadow of my spear;’ and his saying, ‘Birds go forth in the morning with empty stomachs and return in the evening with full stomachs.’ ? The Companions of the Prophet used to travel about by land and sea and attend to their date~ palms, and an example ought to be taken from them.”
(Question.) If a thing be left ina will for the Trusters in God ( wlSy4e ), (who are they)? Ibn-‘Abbas has decided that the term applies to the cultivators (of land), for they plough and sow secd, and are therefore the Trusters (in God). This sense is indicated by what al-Buihakt has related in ash-Shi‘b and al-‘Askart in al-Amthdl, namely, that ‘Umar b. al-Khattab having met some people from al-Yaman and asked them, “Who are you?” they replied, “Trusters (in God).” He then said, ‘* You lie, fur the real Trusters are such that a man (out of them) throws his seed into the ground and then trusts in the Lord of hosts.” Some of the jurisconsults of Jerusalem decided the question in the same way in old days. The two Iinams ar-RAfii and an-Nawawi, in their comparison of the several occupations, argue from the superiority of agriculture that it is as near as it can be to trusting (in God). lt is related in ash- Shi‘b also, regarding ‘Amr b. Umayyah ad-Damrf as having said, “TI said, ‘O Apostle of God, I shall let loose my camel and trust (in God),’ upon which the Prophet replied, ‘Tie it by the leg and then trust in Giod.’’? This will be mentioned in the first part of the letter w. Al-Halimf says that it is desirable for every one that throws seed into the ground to recite, after repeating the formula of taking refuge with God (85 ls4«9!), this verse of the Kur’an, “ Have ye considered what ye till?” * and then to say, “Nay, God is the sower, the grower, and the maturer! O God, grant peace and safety on Muhammad and his people, and grant us the sustenance of its fruit and keep us distant frum its injurious effects and cause us to. be of those who are grateful for Thy gifts!” Ab&-Thawr relates
3 Al-Kur’in LVI-68.
ae “s
252 AD-DAMiRi’s
as having heard ash-Shafit say that God has kept His Prophet (from such things) and raised his dignity and said (to him), “ And rely thou upon the Living One who dies not.” ? This was said, because people trust in several things, in themselves or their property or their reputation or their power or their crafts or the produce of their trees or other men, every one of them trusting in the living which dies or in the flitting which is fast proceeding to destruction. God there- fore restrained His Prophet from doing that and ordered him to rely upon the Living One who dies not. The Imam, the very learned, the shaikh of religious law and truth, Abf-Talib al-Makki says in his bock Kai al-Kulab, “ Know that the Jearned who have knowledge of God do not trust in Him for the purpose of His protecting their interests in this world, or for the purpose of His granting them their pleasures and desires; nor do they make a condition with Him that He may decree well in respect of things they love; nor do they trust in Him for the purpose of His changing for them, the execution of such of His orders as they dislike or His old-established way to what they may consider to be proper, nor for the purpose of His removing from them the action of His law which has become current among men in respect of temptations, trials, and selection ; but because He is the Glorious and High God, which is the reason in their minds for placing trust in Him. They know better and think better than to trust in Him for the above reasons. Should any one who knows God believe in any of these reasons for trusting in God, he commits a grave sin, which would necessitate for him repentance and returning to God, for his trusting in God under those circumstances is an act of disobedience (to Him). But they are patient as regards His orders in whatever manner they are carried out and control their minds, so as to be pleased with any way in which He executes them.
(Information.) It is related on the authority of Ka‘b al-Ahbir, who said that birds fly to a height of twelve miles and not more, and that above the atmosphere is as-sukdk (air next tothe sky), the atmosphere being the air between the sky and the earth.
(Interpretation of birds in dreams.) A bird in a dream indicates means of sustenance for one who dreams of having it in his possession, on account of the words of a poet :—
» Al-Kur’an XXV-60.
== ttm he
maYit aL-HaYaWwin 253
¢¢ Fortune (means of sustenance) is nothing but a bird which all mankind like
And for which all kinds of snares are spread.”
It also indicates happiness and power. Some say that black birds indicate evil actions, and that white ones indicate good actions. If one sees birds alight upon a place and then ascend (in the air), they indicate angels, A dream about birds which associate with men indicates spouses and children, whilsta dream about birds which do not assvciate with men indicates the society of enemies and foreigners. A dream about a rapacious bird that folds its wings when alighting (al-késir) indicates evil, trouble, and debts, whilst that about: a trained bird of prey is indicative of honour, success, affluence, and riches. A dream about an edible.bird indicates an easily acquired gain, and that about birds endowed with a good Voice, a company of good men. A dream about a male bird indicates men, and that about a female bird indicates women. A dream about an unknown bird indicates a company of strangers, and that about a bird which has neither good nor evil in it indicates ease after trouble and prosperity after difficulty. A dream about a nocturval bird is indicative of boldness, vehemence of seeking, and remaining concealed (for an enemy). A dream about a bird which has really no value, if it acquires value in a dream, indicates usury and the taking of wealth by false means and the opposite of it. Adream about a bird which ia in the habit of showing itself only at a particular time of the year and which is seen in a dream ata time which is not its proper season, indicates the misplacement of things, or strange news, or entering upon a thing which does not concern one. All that is stated above refers to the different species of birds that have been already described and that will be described hereafter. Understand that and interpret by analogy accordingly.
(Supplementary information.) The interpreters of dreams say that all the words uttered by birds (in dreams) are highly good, and ~ that he who dreams of a bird talking to him, will rise in position, on account of the words of God, “‘O ye folk! wehave been taucht the speech of birds, and we have been given everything ; verily, this isan obvious grace!’”* The interpreters of dreams disapprove
2 Al-Kur’fn X XVII-16.
954 AD-DAMiRI’s
of the cries of aquatic birds, the peacock, and the domestic hen, which, they say, represent anxiety, grief, and lamentation on account of death. The cry of a male ostrich indicates that a brave slave will commit a murder, and if the dreamer hates its cry (in a dream), it is an indication ofa slave getting the better of him. The cooing of a pigeon indicates a woman reciting the Kur’dn, and the cry of a swallow, the exhortation of a religious preacher.
(End.) Ibn-al-Jawzt says in Kitdb Uns al-Fartd wa bdigyat al-Aurtd that Ibn-‘Abbas has stated that in the Kur’an there are ten flying unimals which God has mentioned by their names, namely, the mosquito in the chapter of the Cow (i,3!), the crow in the Table (#254J!), the locust in al-A‘araf ( ilye¥!), the bee in the Bee (ts 1), the quail in the Cow and also in the J. H. (4b), the antin the Ant (UsVt), the hoopoe also in the same
chapter, the fly in the Pilgrimage (e="!), the butterfly in the Striking (#£)\8!), and al-abdvil in the Hlephant (JasJ!).
ail gab (Tayr al-‘ardktl).\—A certain bird of bad omen
according to the Arubs; they also apply that name to any bird from which a bad omen is augured.
Among the decisions in connection with the subject of birds is this one:—\Vhoever opens a bird-cage and excites the bird (in it) to fly, is responsible for it. Al-Mawardt agrees with others iu saying that this is so, because he impels the bird to do that. But if he confines his action to (simply) opening the cage, thore are three statements regarding it, one being that he is absolutely responsible, another that he is absolutely not responsible, and the third one which is the clearest one that, if the bird flies immediately, he is responsi- ble for it, but if it waits a little and then: flies, he is not responsible, for its flying immediately is a proof of its having come to be in that condition owing to his causing it to fly away, whilst as to its flying after waiting a little while, it is a clear sign of its having flown by its own choice, fora bird has choice. lf the bird by (in) its exit from the cage breaksa flask or destroys anything else, or the cage is broken while it is in the act of escaping, or a cat, which may happen
1 The bird shutirrdk—green woodpecker.
* .- wen:
BAYAT AL-HAYAWIN 255
“to be present there at the time of opening the cage, enters it and , ‘eats the bird, he is bound to pay an indemnity for it.
| Ww jab (Tayr al-m@’)—{The water-hird.] Its sobriquet is . abt-sahl, and it is also called by the names of ébn-al-md@’ and ‘ (pl.) bandt-al-md’.
! (Lawfulness or anlawfulnese.) Ar-R&fit says that it is lawful " (to eat) all its species, excepting the stork, which is certainly unlaw- ' fulto be eaten. Ar-RfyAnt mentions two views on the subject _ of water-birda, on the authority of as—Saimari, but what ar-Rafi't | has said is the correct thing. In this class are included the duck, . the goose, and the heron (mdlk al-haztn). Abt-‘Asim al-‘Abbidt — ‘ states that there are more than a hundred species of water-birds. _ bat the Arabs do not know the names of most of them, as they are ~ not found in their country. ‘The subject of «y25=/! K'le will be treated of heroafter under the letter .
(Vroverbs.) “As though birds were on their heads ( wl gh)! pees, ),” in which »+5/1 has a fathah on the final letter, being
the agent of w VW, that is to say, on the head of every one (of them), there is the bird he wishes to catch, and therefore he does not move. lt is applied to persons who are quiet and gentle. Such used to be the description of the Prophet’s Companions (persons who used to sit in his assemblies), for when he spoke, the persons iu his assembly used to bend down their heads, as if there were birds on their heads, that is to say, they used to remain silent, for a bird alights only on one who is quiet (silent). Al-Jawhari says that this proverb was applied to them when they were silent from reverential awe of him, and that the origin of itis that when a crow alights on the head of a camel to pick up a larger or smaller species of tikes, the latter does not shake for four of the crow flying away From it
csp bab | (at- Tifawd).—Aristotle says in Kitéban-Nu‘dt that it jaa certain bird that does not leave thickets or places abounding in much water, because it does not eat any vegetable substance or flesh, but lives on worms, which breed in stink on the borders of forests and thickets. Falcons search for this bird when they are ill, for the faleon isa bird which is often ill on account of the heat in its
liver, and when it suffers from that disease, it searches for a Hawa, eats its liver, and then becomes well. This bird generally feels secure in its place and utters its cry ; it does not leave its place, ‘ unless a falcon is after it, in which case it flies away to another ” place; if (it occurs) at night, it utters its cry and flies, but if in the - day, it simply fiies away and hides itself in the grass.
Ath-Tha‘labi, al-Bagawi, and others state in the commentary on the chapter (of the Kur’an) the Ant, where God hus suid, “¢Q ye folk! we have been taught the apeech (mantik) of birda, ete.,’”> that God has called the cries (voice) of birds mantik, on account of their being just as intelligible asthe words of human beings. They state that Ka‘b al-Abbar and Farkad as-Sinjt relate that the prophet Sulomon having happened to pnas by a bulbul on a tree, which was shakiogits head and tail, asked his companions, “Do you know what this dulbul is saying?” upon which they replied, “O apostle of God, no.’ He then said, “It is saying, — ‘Ihave eaten half a date, and now let the world perish !’” He then passed by a hoopoe and informed them, “It is saying, ‘When destiny descends, perception becomes blind.’” But in the version given by Ka‘b it is said, “It says, ‘He who has no compassion on others, has no compassion shown to him.’ The ring-dove says, ‘ Would to God thie creation were not created, but when oreated, would to God they knew what they were created for, and if they knew that, would to God they acted according to what they knew!’ Ay-surad says, ‘Celebrated be the praises of my Lord, the High, to the extent of filling His sky and earth!’ The crab says, ‘O ye sinners, ask forgiveness of God.’ ” A ftawd having happened to utter its cry near him, he informed them, “It says, ‘Every living being is dead and everything new Isold.’” He said, “The swallow says, ‘Send good before, and you will have it with God.’ The wood-pigeon (al-warashdn) gays, ‘Bring forth for death and build for destruction.’ The peacock says, ‘As you do, so will you be requited.’ The -pigeon says, ‘Celebrated be the praises of my Lord, who is remembered by every tongue!’ The francolin says, ‘The Merciful settled on the throne!” *’ When the eagle utters its cry, it says, ‘ Distance from
2 Al-Kurfia XXVII-16. 8 Idem XX-4.
a 256 AD-DaMint’s | |
HAYAT AL-HAYAWAN 257
men is peace.’” But according to another version, “‘ Distance from ‘men is social happiness.’ When the swallow utters its cry, it recites the first chapter or al-Fitihah of the Kur’fn to its end, and
‘when it comes to wits! ¥,, it prolongs its voice just asa reciter “(of the Kur’fn) does. The fuloon says, ‘Celebrated be the praises of : my Lord, the Great, and (I begin) by praising Him!’ The turtle-
‘dove says, ‘Celebrated be the praises of my Lord, the Highest !’” ' But some say that it says, ‘O Compassionate One! 1” «The crow " ourses the collector of customs and prays againet him. The kite
: says, ° Everything 1 is perishable except God.’ The sand-grouse says, : _*He who is silent, is sufe.’ The parrot says, ‘ Woe betide him, who
“has this world more at heart!’ The starling says, ‘OQ God, O pro- _ Vider, I ask Thee for the means of sustenance day after day!’ The dark suys, ‘O God, curse the haters of Muhammad and his people ! ? | The domestic cock says, ‘O ye heedless ones, remember God.’ The . vulture says, ‘OQ man, live as long ng you wish, you are really dead.’ ” ' According to one version, when two armies meet together in the : field of battle, the horses suy, ‘“ Holy and pure, the Lord of angels ..and the soul (or Gabriel) ;” the ass curses the tax-collector and his occupation, and the frog says, ‘Celebrated be the praises of my Lord, the Highest !”
(Interpretation of it in a dream.) Ibn-Sirin states that it means & woman in a dream. (Properties.) Its flesh binds the bowels and increases the sexual
power.
eet | (af-Taihij).—A certain bird resembling a small (red- legged) partridge, but its neck is (also) red ; its beak and fect are red like those of the partridge, and under its wing it is black and white. It is light in weight like the francolin.
(Luwfulness or unlawfulness.) It is unlawful.
(Properties.)—Its flesh is considered very heating and damp ;— so Yfhannfi says, but some say that it is temperate, being neither hot nor cold, which, I (the author) say, is correct. Some say that it is in the third grade of digestiveness. The best ones are the fat and juicy (moist) ones found in autumn, It increases the sexual power and binds the bowels, but it has an injurious effect on persons
17
258 AD-paMtRi’s
who carry heavy weights; its injurious effect may be avoided by cooking it in hartsahs. + It produces a temperate kind of blood and suits such young children as have temperate constitutions. The best are those eaten in spring, especially in eastern countries. In the matter of nourishment, af-faihéj, the francolin, and the partridge
: ~ 4 -* . : ee eee ce ce cee a ae
are like one another in temperateness and delicacy of flesh, but af- - fathdj stands first, then comes the francolin, and then the (red-legged) _ partridge. It has been already mentioned under the letter (¥.
that it is the same as ad-diryas.
Gab ets (bint-Tabak) and sh ef (umm-Tabak). *—The turtle,
which has been already described under the letter .». Some say that it isa certain large serpent the characteristic of which is to sleep for
six days and then to wake up on the seventh day ; it kills everything ©
it blows upon ; both its varieties have been olready described in their
proper articles. On this account a great calamity is called a bint-—
tabak, and from it comes the saying, “ Umm-fabuk (a calamity) has knocked or arrived at the door, with its concomitant evil.”
(Proverb.) ‘Such a one has come with a bint-fabak,” applied to one who brings a difficult or serious affair with him.
2 Hard’is, pl. of karfsah = a kind of thick pottage prepared of cooked wheat and cooked flesh-meats much pounded together.—Lane’s Lex. *In ‘OmAfn faba is the generic name for the skate.
HAYAT AL-HAYAWAN 259
4
Psy (ad-Dahy).—The gazelle. Pls. nh, diba’, and dubt.
Fem. dabyah, pl. dabaydt and iba’. A ey = @ land abounding with gazelles. Dabynh is the name of a woman, who will come forth before Antichrist, warning the Muslims of his coming:—so Ibn- Bidah says, Al-Karkhi says that ad-dila’ are the males of gazelles, the female being the gazelle, but the Im&m (Imfm al-Haramain) says that this is only an imagination, for the gazelle isa young one of a dabyah, till it grows strong and its horns sprout. The [mfm an- Nawawt says that what the Imam has said is to be depended upon. ‘As regards the words of the author of at-Zanbih, namely, “ eAl5) wy! ‘Ladle Lab (if he destroys a pregnant gazelle),” an-Nawawi says that the correct form is Ladle fa48 | becanse mdkhid means pregnant and the female is only called dab yah, the male being daby. Dabyah has
for its pl. iba’ like rakwah, pl. vik@’, for words of the measure ins which have a fathah over their first " debile or weak letter form their plurals with a prolonged!, and no word excepting al-karyah
opposes this rule, for ij 8 has as its pl. kura without any analogy, and as it is an irregular form, the rule of analogy cannot be applied to it ;—so al-Jawhari says.
The sobriquets of the female gazelle are umm-al-khish/, umm- shdidin, and wnm-af-fald,
Gazelles are of different colours, and there are three priucipal varieties of them. One variety is called al-drdm, sing. rém, which are of a white colour and inhabit sandy places; they are called the sheep of gazelles, because they are very fleshy and fat, Another variety is called al-‘ufr; they are of a red colour, have short necks, and are the weakest in runving of all the gazelles; they keep to elevated and rugged places. Al-Kumait says:—
“ Whenever a haughty leader of men wanted to seize us
By stratagem,*we used to raise him on a horn of an a'fard (gazelle).” That is to say, “We used tokillhim and raise his head on a spear,” for in old days spears used to be made of horns. The
hb
260 AD-DAMiRi’s
third variety is called al-udm,! which have long necke and legs. and white bellies. :
Gazelles are described as having a sharp sight, and they are the sawiftest of all animals in fleeing. As an instance of the sagacity of the gazelle, it may be mentioned that, when it wishes to enter its hidiug-place, it enters it backwards and faces whatever it may he afraid of ou its own or its young ones’ account. If it sees any one watching it, it does not enter the hiding-place, but otherwise it does so. It enjoys the colooynth-gourd and relishes its food, and then visits the sea to drink of its bitter and brackish water. Ibn-Kutaibah states that the young of o gazelle is ealled in its first year fald and khish/, then in the second year jadha‘, and in the third year thant which name it retains till it dies.
Ibu-Kh, mentions in the biography of Ja‘far as-Sadik that he asked Abd-Hanifab, “What do you say regarding a man in the state of zArdm who has broken the lateral incisor tooth (rabd- ‘tyah)*® of a gazelle?” Abi-Hunifah replied, “O son of the daughter of the Apostle of God, I do not know what (penalty) there is for it.” Ja‘fur then said, “ A gazelle is never a rabd‘t,* but always remains a thant ;’—so Kushfjim bas related in Aitdb al-Mas@id wa’l-matdrid.
Al-Jawhart states under the head of (the letters) ww u regarding the lines of a poet descriptive of some camels :—
‘They (the camels) came, of the age at which the gazelle has ite teeth,
and I had never seen any like them,— A cure for the sick or a milch camel for a hungry one.” that they were camels that had shed their central incisor teeth, for a thant is an animal which is shedding its central incisor tooth, whilst a gazelle is never in the state of shedding its central incisor teeth, being always one which has its central incisor teeth,
Ibn-Shuburmah states, “Abd-Hanifah and I (one day) visited Ja‘far b. Muhammad ag-SAdik, and I said, ‘Here, this man ie
2 In Ja‘lén, a part of ‘Oman, the gazelle is called lim, which appears tc be the same word as this. In Algeria the name admi is applied to Guzella cuvieri. «s The tooth between the central incisor and the canine teeth. 8 An animal that has shed its rabd‘fyah tooth (lateral incisor).
Bayit aL-HAYAWIN 261
jurizconsult from al-‘Irék,’ upon which Ja‘far said, ‘Perhaps, is the one that deduces religion analogically by his opinion. he an-Nu‘man b, Thabit?’ I did not know Abé-Hanifah’s yper name until that day. Abd-Hanifah thereupon said, ‘es, 1 am he. May God render your state good!’ Ja‘far then d to him,‘ Fear God, and judge not religion by your opinion, the first one to deduce analogically by his opinion was Iblis en he said, “*I am better than he;’” * in which he erred and nt astray.” Hethen asked him, ‘Do you approve of your ging of your head analogically from your body?’ and Abia- nfifah replied, ‘No,’ Ja‘far then said, ‘Inform me, why has God ated saltishness in the two eyes, bitterness in the two edra, water the two nostrils, and sweetuess in the two lips?’ Abfi-Hantfah lied, ‘I do not know,’ upon which Ja‘far explained, ‘God has ated the two eyes as two pieces of fat and endowed them with tishness as a favour from Him to man, for were it not for t, they would melt away and disappear ; in the same way He 1 endowed the ears with bitterness as a favour from Him toman, were it not for that, insects would attack them and eat his iin; He has created the water in the nostrils to facilitate the s of inspiration and expiration (the rising and falling of the ath), as also to distinguish good smells from bad ones ; and He | created sweetness in the lips to obtain the taste of food and nk.” Ja‘far then said to Abf-Hanifah, ‘Inform me of an expres- 1 or phrase in which the first part means unbelief (in God), and latter part belief (in Him), Abé-Hanifah replied, ‘I do not ow,’ upon which Ja‘far eaid, ‘Such a phrase is 21 91 a1¥ (there 10 deity but God), because, if one says, “4 1¥ (there is ao deity)” i then remaing silent, he declares his uubelief (in God).’ Ja‘far n asked, * Which is the greater of the two sins in the estimation God,—the killing of another person, which, without a proper son, God hag declared to be unlawful, or adultery ?? Abi-Hanifah lied, ‘Murder ;’ but Ja‘far said, ‘God accepts the evidence of y two witnesses in the matter of murder and does not accept » evidence of less than four witnesses in the case of adultery, 1w would analogy serve you (now) ?’ He then asked, ‘ Which of
3 Al-Kur’éa VII-11,
262 AD-DAMiRI's
the two is greater in the estimation of God,—fusting or prayer?’ Abfi-Hanffah replied, ‘Prayer.’ Ja‘far thereupon asked him, ‘How then cana menstruating woman fast but cannot say her prayers? Fear God, O ‘Abd-Allih, and judge not of religion by your opinion, for hereafter (to-morrow) we and those that oppose us shall stand before God, and we shall say, “God has suid (so) and the Apostle of God has said (8o),” whilst youand your disciples will say, “We have heard (so) and we have seen (so),” upon which God will act towards us and you as He pleases.’” Now, as to the reply in the case of God not accepting less than four witnesses in the matter of adultery, it is so out of a desire to protect (the: parties from diagrace); and in the case ofa menstruating woman not saying her prayers, it isso to prevent her from exerting herself much, because prayer comes repeatedly, five times during a day and pigbt, unlike fasting, which comes only Once & year.
Ja‘far as-SAdik’s proper name was Ja‘far b. Muhammad al- Bakir b. ‘Alf Zaiu-al-‘Abidin b. al-Husain b. ‘Alf b. Abt-Talib; and he was one of the twelve Imfms according to the Imamifyah sect. He was one of the lords out of the people of the house (of the Prophet), and was styled as-Sadik (the Truthful) on account of his truthfulness iu whatever he said, He has written on (the subjects of) chemistry, augury from the flight of birds, and the reading of omens. It has been already mentioned under the letter - in the art. i,i¢/I regarding Ibn-Kutaibah as having suid in his book Adab al-Kdtib that Kitdb al-Jayr was written on a Jamb’s skin by the Imfm Ja‘fur as-Sadik for the people of the house (of the Pro- phet), and contained information regarding what was necessary for them to know and what is to happen up to the day of Resurrection, and so also has Ibn-Kh. said about it. But many men attribute Kitdd al-Jafr to ‘Alt b. Abi-Télib, which is only &p imagination, the correct thing being that the person to write it was Ja‘far as-SAdik, as has been already mentioned.
Ja‘far charged his son Misa al-KAqim with certain precepts. He said, “O my son, remember my exhortation, so that you may live prosperously and die a martyr. O my son, he who is satisfied with what is portioned to him, is independent, but he who extends his eye
BAYAT AL-HAYAWAN 263
to what is in the hands of another, dies a poor man, and he who is not satisfied with what God has portioned to him, accuses God as regards His decree. He who looks upon his own sin as trifling, magnifies the sins of others, and he who magnifies his own sin, looks upon the sins of others as trifling. O my son, he who uncovers the veil from over others, has the nakedness of his own house exposed ; he who draws the sword of disobedience, is himself killed with it; he who digs a well for his brother, himself falls into it; he who mixes with the vulgar, becomes mean ; he who mixes with the learned, gains in honour ; and he who enters evil places, is accused. O my son, reduce the claims for and against you, and beware of slandering, for it sows ‘enmity in the hearts of men. O my son, if you ask for a bounty, you ought to go to its mines.”
It is related that Ja‘far as-S Adik was asked, “ What happens to .Men in the times of famine that their hunger increases, contrary to what exists in the time of cheapness?” He replied, “ Because they are created out of earth and are its children; when therefore it (the earth) receives no rain, they too suffer, but when it is fruitful, they too are in a flourishing state.” Ju‘far was born in 80 A. H., out some say in 83 A. H., and died in 143 A. H..
It is related in o tradition that the Prophet and his Companions, while they were in tho state of zhrdm, having happened to pass by a gazelle which was lying down in the shade of a tree, the Prophet snid to one of his Companions, ‘ You, such a one, stand here till the people pass by, so that no one may disturb it with anything.”
It is mentioned in a/-Austadrak, on the authority of Kabtsah b. Jabir al-Asad?, who said, “I was in the state of thrdm, and I happened to see a gazelle ; so I aimed at it and hit it; it died, and there came on me a feeling of remorse. So, I went to ‘Umar to ask him about it and found there by his side a fair man with a thin face, who was no other than ‘Abd-ar-Rabmfin b. ‘Awf. I asked ‘Umar, who turned round to ‘Abd-ar-Rahmfn and said, ‘Do yon think a sheep or goat would be enough for it?’ He answered, ‘ Yes,’ and ‘Umar accordingly ordered me to slaughter a sheep or goat. When wo got up to go away from him, a friend of mine remarked, ‘ The Commander of the faithful did not think it proper to give a decision in your ease without consulting that man!’ ‘Umar having heard a part of
264 AD-pDAMiRi’s
his remark, raised his whip to strike him and then turned to me to strike me, upon which I said, ‘O Commander of the faithful, I did not say anything; it was he who said (that).’ He then left me and said, ‘You wished to do an unlawfal thing and then to oppose a religious decree. There are ten qualities in man, nine of which are
good, but ore bad, corrupting the others. Beware of the slips of the ;
tongue.” Al-Mubarrad relates regarding al-Asma‘t as having said, “I have been informed that a man once saw a female gazelle going to
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the water-side, when a Badawi asked him, ‘Do you wish to have it — for you?’ and the man having replied, ‘ Yes,’ the Badawt said, ‘Give —
me four dirhams to fetch it to you.’ The man having paid the
money, the Badawi went running in its track; the gazelle then —
struggled, and he struggled, until he seized it by its horns and brought and gave it to the man saying :—
‘ She at a distance turns away her cheek,
And wards off my attack while I ward off her attack ;
What think you, O boy, of my running to turn her,
Whilst the more she exerted (to get away), the more she found me (going) at her ?? ”
Ibn-Kh. relates that Kuthayyir ‘Azzah having one day gone to “Abd al-Malik b. Marwan, the latter asked him, “Have you ever seen anybody deeper in love than yourself?” He replied, ‘Yes; while I was travelling in thedesert, I came across a man who had fixed his snare and was seated. I asked him, ‘What has made you sit here?’ He answered, ‘Hunger has (nigh) killed me and my people. I have therefore fixed this my snare, so that something may be caught in it for their sake as well as mine.’ I asked him, If I stay with you, will you give me a share of your game?’ He said, ‘ Yes.’ While we were thus talking, a female gazelle fell into his snare, and he hastened with me to it; he undid the snare and let the gazelle go away. So I asked him, ‘ What made you do that?’ and he replied, ‘My heart took compassion on it because of its likeness to Laila.’ He said,
‘O thou, the likeness of Laila, fear not, . |
Verily, I am to-dey a greater friend to thee than the wild animals ;
While I said 20, I let her off from her bonds, For thou art Laila, free while alive.’”
HAYAT AL-HAYAWAN 265
y It is related in the thirteenth chapter of Kiétdéb Thimér al- Kulab by ath-Tha‘alibf that there was not a greater archer among the Persians than the King Bahrém-gor, and that one day a fvery strange thing happened to him, namely, that he went out for tthe chase, riding a camel, and touk a female slave, for whom he fhad great love, riding the same camel as himself behind him. FSome gazelles happening to pass before him, he asked her, “In » whut apot (of the body), do you wish | should shoot the arrow Famong these gazelles?” She replied, “1 wish you to make the F males look like the females, and the females like the males.” He * thereu pon shot a double-headed arrow at a male gazelle, F oausing its two horns to be pulled out, aud then he shot two f arrows at a female gazelle aud fixed the horns in the place of y horns, She then asked him to cause one of the ears and a hoof > of a gazelle to be joined with an arrow, upon which he first = shot a ear of a gazelle with a bullet, and when it brought its ; ' foreleg to its ear to scratch it, he shot it with an arrow, so that 1. both the hoof and the ear were joined together. He then turned a towards the slave, and notwithstanding his love for her, threw e her down to the ground and made the camel trample her, on f account of her exceeding the due- bounds in her conduct towards him. He said, “She wished nothing but to expose my i incapacity.” She died soon afterwards,
(Another section.) Resembling this species is the musk- gazelle or musk-deer.* It is of a black colour and resembles the species that has been just described, in height, slenderness f of logs, and division of hoofs, but every gazelle of this species bas two white canines protruding through its mouth and situated in the lower jaw; they are situated in the face like the two canines of the pig, and each of them is iu length a little less than the distance between the thumb and the index-finger (al-jtr). It is said that it travels from Thibet to India, where it throws ite musk; it may be of an inferior quality. But asa matter of fact, musk ie the blond which accumulates in the navel at a particular time of the year and takes the place of the matters which rise to the limbs. God has oreated ita navel a mine for
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266 AD-DANtri’s
musk, and it gives its product (fruit) every year like a tree, ” which “ gives its fruit at every season by the permission of its* Lord.” When it becomes full, the gazelles sicken until the 4 musk becomes mature. It is said that the people of Thibet fix * pegs in the ground, so that the gazelles may rub (themaclvee) 3 3 against them and the musk may fall near them. . 4
Al-Kazwint states in al-Ashkdl that the musk-animal comes 4 out of water just as gazelles go forth, at a particular time; ; the people then chase them in large numbers; they are then " : slaughtered, and in their navels blood is found, which is musk, ' but it has no smell there until it is removed to another part of ' _ the country. This is strange, but what is well-known is mentioned . ‘above.
In Mushkil al-Wastt by Ibn-as-Salah it is mentioned, on the authority of Ibn-‘Akil al-Bagdaédi, that the musk-bag is in the . belly of the female gazelle like the rennet-stomach in the belly of alamb or kid, and that having travelled to countries in the East, he carried the animal with him to the West, on account of the difference of opinion regarding it. It is copied in Aitdd al-‘Itr by him, on the authority of ‘Ali b. Mahdi? at-Tabart, one of the imams (leaders) of our religious doctors, that it throws the musk-bag out of its belly in the same manner that the domestic fowl lays an egg, I (the author) say that the well-known thing is that it is not placed inside the gazelle, but is outside attached to the inside of its navel, as has been already described.
Muslim relates on the authority of Abé-Sa‘id al-Khudri that the Prophet said, “There was a short woman out of the Beni- fsra’l walking with two tall women; she had wooden legs on and a gold ring filled with musk, which is the best of scents ; she passed between the two women, and they did not know her; she then spoke with her hand thus,” shaking his finger (indicative of the gesture). An-Nawawi says that this tradition shows that musk is the best of scents and the most honoured one, and that it is clean, and it is allowable to use it on the body and clothes, and also to sell it. All are agreed on this point. Our religious doctors, however, mention of the Shfi‘sh having a false doctrine on the
2 Al-Kur’in XIV-30.
is
Barvit AL-BAYAWAN 267
Fsubject of musk, but they are at variance with all the (other) Muslims Sand with the authentic traditions regarding the Prophet's practices and ithose of his Companions. Our religious doctors and others say that f,musk is an exception tu the well-known rule, namely, whatever is Breeparated from the living is dead. He (an-Nawawi) says, “As B regards the short woman fitting herself with two wooden legs and her p: walking between the two tall ones, so as not to be distinguished, its BY lawfulness or unlawfulness according to our doctrines is that, if F her intention was a sincere legal one to conceal her identity, so x. asnot to be recognised, meaning thereby only an annoyance (to ™: others), no harm would be done, but if she did it out of pride or m-- with the intention of pretending perfection or of deluding men or . others, it would be unlawful.”
te (Information.) D&rakutnt and at-Jabarinf in his Ahi‘jam al- K awsat relate, on the authority of Anas b. Malik, and al-Baihaki 4 “relates in his Shi‘, on the authority of Abd-Sa‘td al-Khadri, that the Apostle of God happened to pass by a party of men who had ~ § oaptured a female gazelle and tied her to a tent-post, when she said, '- QQ Apostle of God, I have lately given birth to young ones, and pe =I have two young ones ; ask leave therefore (from them) for me 4x to go and suckle them, and after that I shall return to them.” The * Prophet thereupon said, “ Leave her, so that she may go to her two young ones, suckle them, and then return to you.” They asked, *“(Q Apostle of God, who will guarantee that to us?” and the Prophet replied, “1;” upon which thoy sct her at liberty, and she went away, suckled her two young ones, and then returned to them. They then tied her up. The Prophet asked them, ‘ Will you sell her to me?” and they replied, ‘“O Apostle of God, she is yours,” and left her alone, upon which he set her at liberty. It is related in the version on the authority of Zaid b. Arkam, who said, “ When the Apostle of God set her at liberty, I saw her running in the desert and saying, ‘There is no deity but God and Muhammad is the Apostle of God !’ ”
At-Tabarani relates on the authority of Umm-Salamah, who said, ‘The Apostle of God happened to be in the desert, when a voice cried out, ‘O Apostle of God,’ upon which he turned round, but did not see anybody; he then turned round again and found a female
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268 AD-Danirt’s
gazelle tied up. She said, ‘O Apostle of God, come near me,’ upon. which he drew near her and asked her, * What dost thou want ?’ She replied, ‘I have two young ones in the mountain, let me loose that I may go to them and suckle them, and then I shall return to you.’ The Prophet asked her, ‘Wilt thou doit?’ and she replied, ‘ May God torment me with the tortures of a tithe-collector, if I do not do that!’ He then set her at liberty, upon which she went to her two young ones, suckled then, and retarned ; he then tied her up. The Badawi then woke up and asked him, ‘O Apostle of God, do you | want anything?’ and he replied, ‘Yes, will you set this (gazelle) at liberty?’ He therefore set her at liberty, and she went forth ronning and saying, ‘I bear testimony that there is no deity but God, and that you are the Apostle of God!’ ”
In Dal@il an-Nabiiwah by al-Baihakt it is related, on the authority of Abé-Sa‘td, who said, “The Prophet happened to pass by a femilo gazelle tied to a tent; she said, ‘O Apostle of God, let me Joose that I may go and suckle my young one, and I shall then retarn, and you may tie me up.’ The Prophet said, ‘ Thou art the game of a party of men, and they have tied thee up; take an oath that thon wilt do that.’ She thereupon took an oath for him, and he let her loose ; she was not long away before she returned sprinkling the contents of her udder. The Apostle of God tied her up, and then going to the tent of her owners, asked them for her as a present, They gave her to him as a present, and he let her loose and said, * Did cattle know what you know of death, you would never eat the fat ones out of them.’” Salih (a follower of) ash-ShAfit says about — it in a poem composed by himself :—
‘‘ A man one day came after having seized a female gazelle, Which had a young one she had left in a stony place ; She called out to the Apostle of God, while the men were standing by, So he released her, and the men heard the voice.” In the art. [40/1 two other distiches out of it will be given.
(Lawfalness or unlawfulness.) The eating of all its species is Jawful. It is related regarding a party of religious doctors as having stated that it is obligatory on a person in the state of thrim to give a she-goat (‘anz) for killing a gazelle (ad-daby);—so the Inim {ImAm al-Haramain) says; ar-Rafit approves of it, and an-Nawawi
HAYAT AL-HAYAWAN 269
holds it to be correct, but it is only an imagination, for ad-laby (male gazelle) is a male and al-‘anz (she-goat) isa female. The correct thing is that for (killing) a male gazelle the penalty is a three-year old he-goat (thant). As to musk it is clean, and so is also its bag, but on the condition that it is taken out during the life-time of the guzelle. Al-Mab4mili has qualified (the word) musk, in Kitéb al-Lubdb, with (the words) of the gazelle, and said that the musk of the gazelle is clean, that is to say the muek taken from the gazelle, by which he guards the reader from confounding it with the Thibetan musk, which is taken from a (species of) rat that will described hereafter under the letter «§, and which is unclean. This shows that the latter animal is prohibited to be eaten, for if it were an edible animal, its musk would have acquired the same position (in the matter of cleanness) as that of the gazelle. The dealers in perfumes call the Thibetan musk, Turkish musk, and in their estimation it is of a better kind and higher in price; but it requires great caution in using it, on account of its uncleanness. What al-Jahid has said about the musk-rat will be given hereafter under the letter J. The Shaikh AbQ-‘Amr b. ag-Saléh has copied from al-Kaffal ash-Shashf that the musk-rat, that is to say the musk-bag, may be tanned together with what. there may be of musk in it, upon which it acquires the same cleanness as that of other tanned things. One of the commentators of the Gunyah of Ibn-Suraij states that the hair which is on the musk-rat, that is to say the musk-bag, is unclean, without any difference of opinion, for the musk tans the skin which comes in contact with it and is close (opposite) to it; it therefore becomes clean, but such portions of the sides of the musk-bag as do not come in contact with it remain unclean. This which he has said is evident, excepting his statement, “its hair is unclean without any difference of opinion,” which is not apparent, for there is a difference of opinion according to our doctrine in the fact of the hair being clean as following the state of the tanned kkin,. which is the version given by ar-Rabt‘ al-Jtzt, on the authority of ash-Shafit, elected by as-Subki and others, aud confirmed (held as authentic) by the Ustadh Abiti-Iehik al-Isfariyint, ar-Ruy ani, Ibn-Abi-‘Usraino, and others, as has been already stated under the. letter (» in the art. a od
270 AD-DAMTRi’s
Al-Azrakt mentions as an instance of the sanctity of the game of the sacred precincts, on the authority of ‘Abd-al-‘Aziz b. Abi-Rawwaéd, that a company of men having betaken themselves to the valley of Dha-Tawa, rested there, when presently a gazelle out of the gazelles of the sacred precincts having approached them, one of the party seized it by its leg, upon which his companions said to him, “Woe betide you! Let it go;” but he commenced to laugh and refused to let it go. The gazelle then voided ita excrement and made water, so he let it go. The party then fell asleep, and after a time, some of them waking up, found a serpent coiled round the belly of.the man who had seized the gazelle. His companions said tohim, “ Woe betide you! Do not stir.” “Eventually the serpent did not come down from him, ‘until the same thing that had happened to the gazelle happened to him.
He (al-Azrakt) relates, on the authority of Mujahid, who said, “Acompany of merchants from Syria having entered Makkah in the Time of Ignorance, after (the time of) Kusayy b. Kilab, alighted in the valley of Tawi under some acacia-trees, They baked bread over some hot ashes they had, but having had no condiment to eat with the bread, one of them got up and fixing an arrow to his bow shot with it a female gazelle out of the gazelles of the sacred precincts, which were grazing around them, They then went up to it, skinned it and cooked it to use asa condiment. While they were thus engaged and their cauldron was boiling with the meat of the gazelle iu it over the fire, and some of the company were busy roasting the flesh, there came forth from under the fire, a large flame (ueck) of fire and bumt them all (to death), but it did not burn their clothes or their things or the acacia-trees under which they had taken shelter.
(Proverbs.) “Safer thau the gazelles of the sacred precincts.” “The gazelle has left its shelter,’ which ia like another proverb, “He has left his (another man’s) protection as a gazelle leaves its shelter,” applied to a person who runs away, the shelter of a gazelle being its cover under which it seeke shelter from the severity of the heat; if it flees a-vay from it, it never returns to it. This will be mentioned again under the letter ¢ .
avit aL-Hayvawin 271
Vabshtyah states that, if its horn be scraped ated with the scrapings, vermin will be If its tongue be dried inthe shade and a ngue be fed with it, she will lose the If its bile be dropped into a painful ear,
ear. If its dung be burnt together with 1 fine and mixed with the food of a boy grow acute, eloquent, possessed of a good ts musk strengthens the sight, dries up ans the heart and brain, clears the white in palpitation ; it is aleo an antidote for yellowness of countenance, and if used with of giving rise to a fetid breath.
Mask is heating and drying in its quality. ii which is imported from Thibet, but it ia ; its evil effects maybe avoided by using
Its smell suits cold temperaments and the ple.
the flesh of the gazelle is hot and dry and of all game ; the best flesh is that of a ficial in colic, paralysis, and for bodies 3s, but it dries up the limbs, which evil y the use of oily and acid things (with it). ad is best eaten in winter. » Thibetan musk-bags are a fine varicty and te of them in fineness and amell, whilst the ‘etween the two, and the Sanawbart inferior rted enclosed in its (musk) bage in separate ‘the animal is from the sea, the greater are of its musk.
it in a dream.) A gazelle in a dream Arab woman. He who dreams of having a female gazelle by the chase, will obtain 1 bya trick and treachery or will marry a ns of having slaughtered a female gazelle, of a girl. He who shoots a female gazelle chasing it, will accuse a woman (of incon-
272 AD-DAMiRi’s
tinence), aud he who shootsa female gazelle when his intention: is to chase it, will get wealth from a woman, and he who chases a 4 male gazelle (in a dream), will obtain enjoyment of pleasures in this world. He who dreams of having seized a gazelle, will get ; a legacy aud great wealth. He who dreams of having ekinned a female gazelle, will commit adultery with a woman. He who dreams of a gazelle Jumping at him, will be opposed by his wife — in every thivg. Jamasb states that he who dreams of having been walking in the track of a guzelle, will have his strength increased. Whenever a man gets possession of horns or hair or skins of gazelles (iu a dream), it ia au indication of wealth from the
®. ®
side of women.
(End.) Musk in a dream indicates a lover or a girl. If a thief dreams of carrying musk (with him), he will be arrested, for a fragrant — smell betrays its owner and carrier and reveals his secret. It also indicates wealth, because its price is greater than that of gold or any other thing. It also indicates a happy life, for a good smell returns to one who smells it or possesses it. It also indicates the acquittal of accused persons. Some say that it is indicative of a male child, and | others say that it is indicative of a woman.
(Information.) I have seen in Alukhtasar al-Ihyd’ by the Shaikh Sharaf-ad-din b. Yfnus, the commentator of at-Yanbth, in the chapter al-Ikhldg (sincerity), that whoever does any action for God’s sake with a sincere motive and does not do it with the object of gaining a reward for it, has the traces of His blessing on himself and his posterity till the Day of Resurrection, in the same manner as is said (to have occurred to guzelles), namely, that when Adam descended to the Earth, the wild animals of the desert camo to visit him and to pay him their respects, and as each kind of animal passed before him, he prayed for it as suited that kind; a species of gazelles coming, he prayed for them and rubbed his hand on their backs, upon which musk-bags made their appearance in them. When the rest of the animals saw that, they said to the gnzelles, ‘* Whence have you acquired this ?” and the latter replied, “ We visited tho sincere friend of God, Adam, and he prayed for us and rubbed his hand on our backs.” Thereupon the rest of the animals went to him,
ereagy
it al-garawis: 273
Pa ‘and he prayed for them and rubbed his hand on their backs, but “nothing of the kind which appeared in the gazelles showed itself in them, upon which they told the gazolles, “ We did as you did, but we have not got anything of what you have got.” Thoy were then told, “Your action was performed with the object of obtaining what your brethren have obtained, whilst their action was purely for God’s sake * without any other motive, and the reward for it has shown itsolf in their posterity till the Day of Resurrection.” This is one of those things which the Shaikh Sharaf-ad-din has himself added to al-Thyd’. We havo also written on the subjects of sincerity and hypocrisy in Kitdb al-Jawhar al- fart in the fourth chapter, to which the reader may refer.
wh 81 (@d-Davibdn).'—Like al-kafirdn. A certain small animal above the size of u dog’s puppy, having an offensive stink and much given to emitting wind from its anus, which tho animal knows to come from itself and which therefore it makes use of as a (defensive) weapon, in the same manner that the bustard knows of its possessing in its dung a weapon which it may use whenever a hawk approaches it. In the same manner, a(-daribdn goes to the hole of the lizard dabb, where the young ones and the eggs of that lizard are, and then going to the narrowest part of it, which it stops with its tail, it draws the tail to itself, and before it has finished emitting the wind three times, the lizard faints, upon which the daribda eats it and remains in tho hole till it finishes the last young dabb. Tho Arabs assert that, if one chases it, it emits wind in his clothes, and the stink docs not leave until the clothes become old.
(Information.) Abt-Alt al-Farist the physician asked Ahmad b. al-Husain al-Mutanabbt the poet, who used to transcribe a good deal of the language, “ How many plurals have we of the measure glad (ji'la) ?” Ho replied instantaneously, “ lz (Aijld) and 52-8 (dirba).” — Abd-Alt states, “I then searched several books on the
1 Probably the same animal that is called in Egypt abt-‘ufan—Jctonya . erythree (Rhabdogale mustelina).
18
274 ApD-paxirt’s
language for three nights and could not find a third word of the same measure.” This has been already mentioned under the letter ¢.
Ad-daribdn is about the size of a cat or a short Chinese dog and
bas an offensive smell, both externally and internally; it has the
orifices of the ears without any (external) eara, short legs with sharp claws, and a Jong tail, I's back has no vertebree or joints, but is composed of one bone from the joint of the head to the joint of the tail. Sometimes men succeed in overcoming it, upon which they strike it with swords, which have no effect unless they fall on the side of its nose, for its skin is like a leathern thong in toughness. It is its habit that, when it sees the serpent thu‘bdn, it approaches it and jumps at it, and that when it seizes it, it thins itself out lengthwise util it looks like a piece of rope ; the serpent then. coils itself round it, and when it has completely coiled itself, the daribdn blows itself out and takes a deep inspiration, which causes the serpent to fall off torn in pieces. It has the strength for climbing walls in search of birds, and if it happens to fall down, it blows its belly out, so that the fall does not injure it. It goes right into the middle of a herd of camels (from forty to a hundred), where it emits wind from its anus, which causes the camels to scatter about, in the same manner that the presence of apes in the camels’ resting-place causes them to scatter about, and the camel-keeper has the greatest difficulty in making them return to their places. On this account, the Arabs call it the separator of cattle, Itis found largely in the country of the Arabs.
(Lawfalness or unlawfulness.) It is unlawful to eat it, on account of its being considered nasty, which cannot be set aside by the statement of Ibn-Kutaibah, namely, that the Arabs chase it as game, upon which it emits wind from its anus in their sleeves, for they do not call anything game but what is eaten.
(Proverbs.) “Ad-darildn emitted noiseless wind from its anus among them,” employed when a rapture or separation in a party takes place. <A poet says :—
“ Now tell ye Keys and Khindif that I have strack Ketheer in the place of striking of the daribda.” 1
+ Lane’s Lex. art. yb,
7 yo abe eo 8
a me ~~
HAYA? AL-HAYAWIN 275
polit (ad- Daltm).—The male of the ostrich, which will be
described hereafter under the letter «. Its sobriquets are aba’l-baid, abt-thalathin, and abi’ s-sahdra. Pl. dilmdn, like waléd, pl. wilddn.
[The author here quotes a line from Zuhair, showing the word . ad-dilmdn to be the pl. of ad-daltm, but as the context is not clear, it is not translated. ]
God has said, “ And there shall go round about them eternal boys (wilddén).”? Other words of the same measure are kadih, pl. kidban, ‘arid, pl. ‘irddn, and fagtl, pl. figlda. Stbawaih says that all these plarals (words) are like wilddn, and that they are plurals of paucity. Another authority gives some additional words, namely, al-kart, which means a water-course, pl. kurydn, sart, pl. surydn, galt pl. gibydn, and khast, pl. khisydn.
(End.) One says, “palbli le, lez, 1 tye (the male ostrich uttered its cry),” the last word being its cry. Ibn-Kh. and others state that from this word is taken the name of ‘Irfr, whose full name was ‘Irar b. - +Amr. b. Shfis al-Asadf and regarding whom his father said:—
‘She desired to bring contempt on ‘Irir, but whoever desires To bring contempt on ‘Irir, by my life, does a wrony (to him) ; For though ‘Irfr is not of a white complexion,
I still love the black one with broad shoulders.”
His father had for a wife a woman out of the tribe, whilst his son, this ‘Ir&ér, was from a slave-woman, and there existed enmity between ‘Irfr and his father’s wife. His father ‘Amr tried to bring about reconciliation between him and his own wife, but could not sneceed, and therefore divorced her ; he repented, however, for it afterwards. ‘Irér was eloquent and intelligent ; he went as a messenger from al-Muhallab b. Abi-Sufrah to al-Hajjaj b. Yisuf ath- Thakaft regarding some important affair. When he appeared before al-Ha)jjaj, the latter did not know him and held him in light estimation, butwhen he questioned him, he showed him his good qualities and spoke Arabic fluently to such an extent that he reached the extreme point in fluency, upon which al-Hajjaj quoted these lines :—
“She desired to bring contempt on ‘Irfr, but whoever desires
‘l’o bring contempt on ‘Irar, by my life, does a wrong to him.”
2 Al-Kuran LXXVI-19.
276 AD-DaMirt’s
‘Irar thereupon said, “ May God help you! I am ‘Irér.” Al-Hajjaj was surprised at it and at this coincidence.
[The author here quotes from al-Mujdlasah of ad-Dinawart and .
ad-Durrah of al-Hariri a similar narrative.]+
2 De Slane’s T. of Ibn-Kh.’s B, D. Vol. ITI, p. 121.
. . ° . ome ets Ce
2 ewe’
BAYiT AL-HAYAWAN 277
e
gia (al- Atik).—Al-Jawhart says that itis a young bird above
the stage of that termed an-ndhid. One says, “I have taken a young (‘dtik) sand-grouse,” which term is applied to it when it is able to fly and isindependent. Abt-‘Ubaidah says, * We are of opinion that the sense is derived from outstripping, as if it (492, that is to say, outstrips.” Ibn-Sidah says that al-‘dtik is a young sand-grouse in the stage of an-ndiid when the first original feathers are cast off and new feathers have grown. Some say that al-‘dtik of a pigeon ies a young bird that has not advanced in age and attained its full
vigour. Pl. ‘awdeik. Gata cx yl = @ swift and generous horse. hus i lo! =a handsome and generous tooman.
It is related in the Sahth of al-Bokbari regarding Ibn-Mas‘id that - he used to say, “ The Chapters of the Kur’fn, the Beni-Isra'il, the Cave, Mary, T. H., and the Prophets are out of the first most excellent (‘iték) and oldest (tsa?) ones,” intending by ‘itdéé the pl. of ‘alék, as the Arabs call anything which has reached the height of excellence ‘attk. He desired to consider these chapters as the most excellent, on account of the narratives of the prophets and the histories of nations they contain. Zaldd means ancient property, and he intended thereby that they were the first of the chapters to be revealed at the commencement of al-Islim, because thy were all revealed in Makkah and were out of the firat chapters of the Kur’in to be recited and remembered.
Si lal | (al-‘ Atik).—The horse. Pl. ‘awdtik A poet says :—
‘¢ We cause to follow them, our noble steeds In battle, without saddles, and they rush to places of danger.” (Information.) ‘Abd-al-Baki b. Kani‘ in his Afu‘jam and the Hifid Aba-Jihir b. Mubammad b. Ahmad as-Silaff relate out of a tradition of Siyfnah b. ‘Asim, who was a Companion of the
278 AD-vaNikt’s .
Prophet, that the Prophet said at the battle of Hunain, “I am descended from the ‘Awitik out of Sulaim.” The ‘Awitik were three ladies out of the tribe of the Beni-Sulaim, who were among the maternal relations of the Prophet. One of them was ‘Atikah bint Hilal b. Faélij b. Dhokw&n as-Sulamtyah, who was the mother of ‘Abd-Manaf b. Kusayy. Another was ‘Atikah bint Morrah b. Hilal b. Falij as-Sulamiyah, who was the mother of Hashim b. ‘Abd-Manaf. And the third was ‘Atikah bint al-Awkag b. Murrah b. Hilal as-Sulamtyah, who was the mother of Wahb, the father of Aminah, the mother of the Prophet. ‘The first of the ‘Aw&tik was (thus) the aunt of the second one, who was the aunt of the third one. ‘he Boeni-Sulaim are proud of this connection (with the Prophet), and have other reasons (also) to be proud, one of which is that they joined the Prophet in the conquest of Makkah, that is to say,a thousand of them were present with him xt the battle, und that the Prophet advanced on that day their banner, which was red, before all the other banners. Another of these reasons is that “Umar, having written to the people of al-Kéfuh, al-Bagrah, Egypt and Syria, asking them to send from each of the countries, the most honoured man from among them to him, the people of al-Kafah sent him ‘Utbah b. Farkad as-Sulami, the people of Syria sent Ab#@’l-A‘war as Sulamt, the people of al-Basrah sent Mujashi* b+ Mas‘fid as-Sulami, and the people of Egypt sent Ma‘n b. Yaztd as- Sulami ‘So, a party of authorities say. ut the correct thing is that there were only nine hundred of the Beni-Sulaim at the conquest of Mukkahb, and that the Prophet therefore said to them, “Have you got a hundred more men to make up the number of a thousand ?” They replied, “ Yes,” upon which he gave them in charge of ad-Dubbak b. Safyan, who was their leader, and he appointed him oyer them, because they were all out of Kais ‘Aylan.
os
sh git (‘Itdk af-tayr).—Birds of prey;—so al-Juwhari says.
Fiteay (al-‘ Atalah).—A_ she-camel that does not conceive and always remains strong ;—so Abii-Nasr says. The art. &-5WI (a she- camel) will be given under the letter .
wo oe ee
BAYAT AL-HAYAWIN 279
asia! (al-Adih) and fee lat (al--Adihah). —A serpent that
kills person instantly it bites him, The art. dsm! (the serpent) has been already given under the letter ¢.
Jala | (al-‘ Asil).—The wolf. Pls. al-‘ussal and al-arcdsil. Fem. ‘asala. The art. Ji! has already been given under the letter 3.
uw yb ' (al-- Aas). —A certain beast from which an evil omen isaugured. It will be given hereafter undor the letter J in tho art. oD ad laJ I e
PRY) (al-.A fiyah).—Any seeker of the means of subsistence out
of human beings, beasts, and birds, being derived from ¢3,8°, (which one says) when one goes to any one to ask for his beneficence.
(Information.) It is said in atradition, “ Whoever revives dead land owns it, and whatever a seeker of subsistence (‘dfiyah) cats out of that land is alms given by him.” In one version the word used is al-‘awdft, which is the pl. of ‘djiyah. An-Nasi’t and al-Baihaki have related it, and Ibn-Hibbfn has declared it to be authentic, out of the - version given by Jaibir b. ‘Abd-All&h. It is related in the Sahth of Muslim, out of the version given by az-Zuhri, on the authority of Sa‘fd b. al-Musayyab, who had it from Abé-Hurairah, namely, ,that the Prophet said, ‘ You will, leave al-Madinah, and nothing will cover it but seckers of subsistence (al-‘awd/%),” meaning thereby seckers of subsistence out of the beasts of prey and birds. “ Then there will come forth from the tribe of Muzainah two pastors, who will proceed to al-Madinah, driving their sheep and goats, but they will find it deserted, and when they will arrive at Thaniyat-al-wid&‘, they will fall prostrate on their faces.” The Im&m an-Nawawt states that the elected opinion is that this desertion of al-Madinah will take place at the end of time, when the Hour of Judgment comes, and that this is rendered clear by the narrative regarding the two pastors from the tribe of Muzainah, for they will fall prostrate on their faces when the Hour of Judgment overtakes them, they being the last persons to be collected (for judgment), as is established by what is related in the Suhth of
280 AD-DaMtRi’s
al-Bukharf. The Kadi ‘Iyfd says that this is what already occurred in times gone by and is one of the miraculous prophecies of the Prophet ; because al-Madinah was deserted notwithstanding its flourishing condition, when the seat of government was removed from it to Syria and al-‘Irak; at that time the city of al-Madinah was in the most flourishing condition, both as regards religious and worldly affairs,—the former on account of the great number of learned men there were in it, and the latter on account of its cultivation and prosperity and the affluent circumstances of its people. He states that historians mention, as one of the trials through which al-Madinah has paseed when the people were frightened, that most of the people once deserted it, leaving all or most of the fruit for searchers of food to eat ; then after a time they returned, but ita present state nearly approaches that condition still, its adjacent suburbs being in ruins.
SSlaS | (al-A’idh).—A she-camel that has her young one with
her. Some say that it isa she-camel that has recently brought forth, and for some days afterwards, until her young one becomes vigorous.
It is said in a tradition that Kuraish went forth to fight with the Apostle of God, and took with them al-‘ddh al-matdj/tl, which is the plural of ‘d’idhk, meaning thereby that they took with them their milch camels, so that they might obtain sustenance from their milk and not return till they had defeated Muhammad and his followers and gained their object. But it is mentioned in Nihdyat al-gagt) that by al-‘tdh al-mafa/tl is meant the women and children. A slie-camel is called an ‘d’idh, though it is the young one that seeks protection with her, because the dam inclines towards its young one, the word being thus employed in the same manner as in the case of f«!,3,ls) (profitable trade), though it is a thing i in which profit is obtained, because it has the sense of increasing, and so also in the case of £34 1, case (a pleasant or comfortable existence), because it is in the sense of a good existence.
Galiaa) | (al-‘Abkaug) and Ge sia | (al-‘Ubkas).—A certain small animal ;—so Ibn-Sidah says.
BAYAT aL-BAYAWiN 281
yore | (al--Abér)—A young lamb or kid a year old or even younger than that. Al-Lihy&nt gives this name as a special one for a young one (lamb or kid) and says that it is that after weaning. Pl. ‘abd’'ir ;—so also Ibn-Sidah says.
w btn (al-‘Utrufén).—The (domestic) cock. The art. S.J! has been already given under the letter 9. ‘Adf b. Zaid says :—
“‘Lhree years and the month of Mubarram I have passed like the eye of a fighting cock (al-‘xtrufan).”
osha | (al-‘Atad).—A young goat that has become vigourous, is able to graze, and is a year old. Pls, a‘tsdahand ‘idddn, which latter . ds originally ‘itddén, but one of the letters (@) is incorporated with : another (9).
Muslim relates, on tho authority of ‘Ukbah b. ‘Amir, that the Prophet gave him some goats to distribute among his (Companions, when a young goat (‘atdd) having remained behind, the Prophet . said (to him), “Sacrifice it yourself.” Al-Baihaki and all our religious doctors say that this permission was given to ‘Ukbah b. ‘Amir specially, like the one given to Abfi-Burdah Hani’ b. Niyar al-Balawi. Al-Baihakt relates that the Prophet said to ‘Ukbuh b. ‘Amir, “Sacrifice it yourself, but nobody is allowed to sacrifice it after you.” It is related in the Swnan of AbQ-Dawud that the Pro- phet gave permission in such matters (generally) to Zaid b. Khalid, and those specially appointed for such a purpose were three, namely, ‘A bia-Burdah, ‘Ukbah b. ‘Amir, and Zuid b. Khalid.
isa) (al-‘Uththah).—A_ certain moth-worm (insect) that cats clothes and wool. Pls. ‘uthth and ‘uthath. It is more usually found in wool or woollen clothes. Jt is said in al-Afvhkam that it is a certain insect that attaches itself to hides or skins and devours them, which is the statement of Ibn al-A‘rAbi. Ibn-Duraid states that al-‘uthth without the % is a certain insect that attacks wool, which shows that both the sing. andthe pl. are ‘uthth. Ibn-Kutaibah says that it is a certain insect that eats leather, and that there is a difference. between it and the wood-fretter. Al-Jawhari states that al-‘uththak is the larva of a certain moth (as-stisah)* that eats wool.
2 The larva of Phalena tinea.—Lane’s Lex.
282 AD-Dantini’s
(Lawfulnoss or unlawfulness.) It is unlawful to cat it.
(Proverbs.) ‘A little moth-worm gnawing a smooth applied to one who tries to make an impression on a thing unable to do so. Al-Ahnaf b. Kanis said that to Hirit Zaid when the latter wanted ‘Ali b. Abi-Talib to give him a in state affairs, but in al-Fd@ik it is mentioned that al-Abn: that to a person who had satirized him, as is said :—
“If ye abuse us for your blame, Verily, the moth-worm tries to gnaw the shining leather.”
KLE (al-Athamthamah)—A strong she-camel, th
being an ‘athamtham, Al-Jawhart says that al-tathamtham lion, being so called because of its heavy step or treadir rajiz says :— .
“ Bulky and heavy in his walk,—a lion (‘athamtham).”
web (al-‘Uthmin).—The - young one of the bustai hubdrd), and the young one of the serpent ath-thu‘bda, and serpent of any species or its young one.
gow! (al-Athawthaj).—A bulky camel.
G41 (al-+Ujnif).\—A certain small erceping thing with long legs. Some say that it is a species of the ant with long legs.
ue) (al-tIjl).—[A calf]. The young ono of the cow. Pil. ‘ajdjtl, and fem. ‘ijlah. git 3 By =a cow having a calf.
(Information.) It is said that it is called ‘ijl, on account of the hurry with which the Beni-Isri't] went to worship it. The period during which they worshipped it was forty days, and they were therefore punished for it in the desert for forty years, God having appointed a year in requital for evory day they worshipped it. Abé-Manyir ad-Dailamt relates in Afusnad al- Firdaws, out of a tradition of Hudhaifuh b. al-Yamén, that the Prophet said, “Every nation has an idol (a calf), and the idol
2 Cf. ‘Omfnt ja'rdf (the black ant}—Cumponotus compressus.
gayit AL-HAYAWAN 283
' this nation is the dinar and the dirham.” The Hujjat al- l-Gazzali says that the original calf of the people of Moses de of gold and silver ornaments. Al-Jawhart states that some. commentators explain the words in the Kur’an, “a corporeal as moaning one made of red gold. eazon.) The reason of the Beni-Isr4’il worshipping the calf nt God had appointed for Moses thirty nights (of fasting), He supplemented with ten more, and that when on the rentary tenth day He made them cross the sea, after destroying 1 and his people, they passed a people who were in the E worshipping idols like the statues of the cow, in total n of the worship of God. Ibn-Juraij states that that was it time they worshipped tho calf, and it happened in this When the Boni-Isra’il saw that, thoy said to Moses, “‘ Mako n deity,” that is to say a statue, “which we may worship, sume way as they have an idol.” This is not to be taken in o of the Beni-Isra’il having any doubt as to the unity of t what they meant by it was, ‘“ Make for us something which rmagnify, and by magnifying which we may seek the favour (nearness unto God),” thinking that it would not in any way » with their religious belief, but this was entirely due to wt ignorance, as God has said, “*‘ Verily, ye are ignorant 73 es had promised the Beni-Isrf’il, when they were in Evypt, m God would destroy their enemies, He would give them containing an exposition of what they were to do and what 3 to diseard. Therefore when God did that, Moses asked the Book, upon which He ordered him to fast for thirty t when the thirty days of fasting were over, he was so with the offensive smell of his mouth, that he rubbed and iis tecth with a tooth-stick cut out of a branch of the carob ‘rec, or as some say, he ate of the bark of atree. The reupon said to him, “ We used to smoll musk out of your it you have now corrupted that smell with the use of the y for which reason supplement the fasting with a fast of win VITI-146. 2 Idem VII1-184.
284 AD-DaMint’s
ten more days.” When the thirty days were over, they were tried with (the trial of) ten more days, which was an additional trial.
As-Samirt was one of the people who worshipped the cow, and although externally he professed al-Islim, he had at heart -the love of the worship of the cow; God therefore tried the Beni-Isra’il . through him. As-Sémiri, whose proper name was Mish (Moses) b. Dafar, said to them, “ Bring me the ornaments of the Beni-Isri’tl.”’ - They therefore collected them and brought them to him, upon which he made for them out of them, “a corporeal calf which lowed.”* He then threw into its mouth a handful of the dust from the foot-print of Gabricl’s horse, upon which it was converted into a calf, with a body of flesh and blood and endowed with the lowing ery, which is the cry of the cow ;—so Ibn-‘Abbis, al-Hasan, Katadah, and most of the commentators state, and this is the correct version, as is given in al-Bagawi and other books. Some, however, say that it was corporeal, but the body was of red gold without any life (soul) in it, and that a cry could be heard coming from it. Some also say that it never cried but once, upon which the people hovered round it, dancing and rapt with ecstasy, for the purpose of worshipp- ing it, in exclusion of the worship of God. Some say that it used to low much, and that whenever it lowed, they threw themselves prostrate before it, and when it became silent, they raised their heads. Wahb says that a lowing cry used to be heard coming from it, but it did not move, whilst as-Suddf says that it used both to bellow and walk and hada body like the body of a human being, beside which no bodies that are fed are called by the name of jasad, but it is said that the jinn too have similar bodics. The calf of the Beni- Tsri’t] had certainly a body which could produce a cry (sound), as has been mentioned, but it did not eat or drink. God has said, “ And they were made to drink the calf down into their hearts,” * that is to say, the love of the calf. God has said about Abraham, “ And he fetched a fat calf.” * Katadah says that the whole of Abraham’s property consisted of cows, and that he selected a specially fat one, out of respect for his guests. Al-Kurtubf says that al-ijl in some
> Al-Kur’in VIT-146 and XX-90. * Idem II-97. See the foot-note on it in Sale’s ‘I’. of the Kur’An. 3 Idem LI-26.
BAYit AL-HAYAWIN 285
linlects means a sheep and a goat ;—so al-Kushairt has mentioned. ‘he prophet Abraham used to be very hospitable, and it is enough or the reader (you) to know that he has ordained places for chari- able and hospitable purposes (uwkdf), which are (still) visited by everal nations, notwithstanding the difference in their nationalities nd religions, ‘Awn b. Shaddad says that Gabriel rubbed the calf vith his wing, upon which it rose up immediately and went and oined its mother.
[The author here ‘gives the judicial question proposed by the Catib Abi’l-‘Abbas to the Kadt Ibn-Kur‘aiah regarding a Jew, who yas supposed to have committed fornication with a Christian woman, vho gave birth as the’ result of it to a child with a human body and ho face of an ox. ]'
(Further information.) Al-Kurtubt has copied regarding Abd- Bakr at-Jurtashi that he was asked a question, “in respect of a veople who mect together in a place, recite a little of the Kur’in, ind then a reciter of poctry recites some poctry to them, upon which hey dance, show emotional joy, and beat on a drum and play ona lute. Is it lawful to be present with them or not?” He replied, ‘ According to the doctrines of the Sifts, this is frivolity, ignorance, ind error ;”—-to the end of his reply. But I (the author) say that I tave seen that he replied in other. words than these, namely, “ The religion of the SfAfts is frivolity, ignorance, and error, and there is no [slim but the Book of God and the religious institutes of His Apostle. As to the dancing and affectation of cestasy, the first ones to adopt them were the followers of as-Samirf, when he made for them a cor- roreal calf with a lowing cry, upon which they began to dance round about it and make a show of love for it. That is the religion of unbelievers and the worshippers of the calf, whilst in the assembly of the Prophet, in which his (ompanions met, there used to be perfect ilence (as if birds were on their heads), out of respect and venera- ‘ion. It is therefore necessary for the Sult4n and his deputies to orevent them from being present in. mosques and other places. It snot lawful for any one believing in God and the Inst day to be
% De Slane’s T. of Ibn-Kh.’s B. D. Vol. III, p. 93.
286 AD-DAMini’s
present with them or to help them in their frivolous conduct. This is the religious doctrine of Malik, ash-Shafit, Abt-Hanffah, Ahmad, and other imams of the Muslims.”
(Further information.) It is related that there was a rich man among the Beni-Isri’il, who had a poor cousin, and that there was nobody to inherit him but the cousin. When the latter found the former’s death long in coming, he killed him in order to inherit. him, and removed the body to another village, where he threw it in a court-yard there. The next morning, he demanded vengeance for | the murder, and coming with the people to Moses complained to him about it. Moses inquired with them, but they deniod knowledge of it, and the affair proved a difficult one for, him to decide. Al- Kallit states that this occurred before the revelation regarding tho administration of the oath in the Poentateuch. They therefore. asked Moses to pray to God to bring to light the mystery of the murder, Moses thereupon prayed to God, who inspired him to the effoct that he was to inform them that God ordered them to kill a cow.
It is (further) related that it happened that there was a certain pious man among the Beni-Isra’il, who had an infant son possess- ing a heifer. He took it ton thicket and said, ‘“O God, I leave this heifer in Thy charge for my son till he grows up.” The man then died, and the heifer grew up into a middle-aged cow in the thicket, but she used to run away from everybody that saw her. When the boy also grew up and was datiful to his mother, he used to divide the night into three portions, one of which he devoted to prayer, another to sleep, and the third to watching at the head of his mother. In the morning he used to go out, collect wood, and bring it oz. his back to the market for sale; a third of the procecds of it he used to spend in alms, another third in feeding himsclf, and the remaining third he used to give to his mother. One day his mother told him, “ Your father has left for you the legacy of a heifer in the charge of God, in such and such a thicket. Go forth, therefore, and pray to the God of Abraham, Ishmael, Isaac, and Jacob to return her to you. Tho sign by which she is to he recognised is that directly you sce her, you would imagine sun’s rays to he proceeding from her skin.” The heifer was named on account of its beauty and
nayvit AL-BAYAWiN 287
a
Fyellow colour al-AJudhahhabak (the gilt one). The youth then went 9 the thicket and saw her grazing, upon which he shouted out to her, * T conjure thee by the God of Abraham, Ishmael, Isaac, and Jacob to come to me.” The heifer thereupon turned towards him and Fannning stood before him. He then seized her by her neck and F-was about to lead her, when she spoke by the order of God, “O you youth, who are eo dutiful to your mother, ride me, in which case it Rwould be easier for yourself.” The youth, however, replied, “ My q mother has not ordered me to do that, but she has told me, ‘ Scize & her by the neck.’” The heifer thereupon said, “By the God of the Beni-Isra@il, had you mounted me, you could never have had me in E your power ; but go on, for even if you order a mountain to root itself 8.“ out and go with you, it would do it, on account of your dutifulness to your mother.” The youth then went with her to his mother, who Ee said, “ You are poor and have no property, and it is difficult for you i to collect wood in the day and to watch at night; go forth therefore and sell the cow.” He asked her, “‘ For how much shall I sell her f? _ She replied, “ Foy three dinfrs, but not without consulting me (firat).” The price of a cow at that time was three dinars. The youth went with the cow to the market, and God sent to him an angel, in order to show His creatures His power, and to try the youth’s dutifulness to his mother; “verily, God is knowing and aware.’? Tho angel asked him, “ For how mach will you sell this cow ?” and he replied, “ For three dinars, but I make the condition with you, of my mother being pleased with the bargain.” The angel said, “‘T shall give you six dinars, if you do not consult your mother.” The youth replied, “ Even if you give me the weight of the cow in gold, I shall not take it without my mother’s consent.” He then returned to his mother and informed her of the price, upon which , sho said to him, “ Return and sell her for six dinars, but dependent on my consent.” He therefore went again to the market, and the angel came and asked him, ‘“ Have you consulted your mother ?” The youth replied, “‘ She has ordered me not to reduce the price to anything less than six dinars, but that too on the condition of con- sulting her.” The angel then said to him, “TI shall give you
2 Al-Kur’Au IV-89.
288 AD-DAntRi’s
twelve dinars, provided you do not cousult your mother.” The youth, however, refused, and returning to his mother informed her | of it. She said, “The person who comes to you is an angel in tho guise of a human being to try you; if he comes to you (again), — ask him, ‘Do you order us to sell this cow or not?’ ”” The youth _ did as he was told, and the angel replied, ‘Go to your mother and tell her, ‘ Keep this cow, for Moses will buy her from you, on — account of the murdered man out of the Beni-Isra’il, and do not sell her for less than her skin full of dinars.’” They therefore kept back the cow, and God decreed for the Beni-Isra’il to kill that very cows in compensation to the youth for his dutifulness to his mother and out of His kindness and mercy, (which happened in this way):— The Beni-Isri’t] kept constantly asking for a description of the cow, until this very cow was described to them.
The learned differ in their opinions as regards her colour. Ibn- ‘Abbas says that she was intensely yellow ; Kat&dah says that she was of a pure unmixed colour ; whilst al-Hasan al-Basrt says that she was of a yellow colour inclined to black. But the first opinion is the correct one, for (the word) fai‘ (pure) is not used with black but with yellow. One says, “ J U,%e! (intensely yelluw), 6 La » ya! (pitch-black), w¥ yom! (intensely red), »#U 641 (bright green), and (522 W4u! (excessively white).”
When they slaughtered her, God ordered them to strike the body of the murdered man with some part of her, regarding which also there is a difference of opinion. Ibn-‘Abbiis and the general body of the commentators state that they struck it with the bone next to the ensiform cartilage (al-gurddéf and al-qudrif), which is in front. Mujahid and Sa‘td b. Jubair state (that they struck it) with the root (‘ujb) of the tail, because it ia the first part to be created and the last one to perish, and the part on which people mount. Ad-Dahbak says (that they struck it) with tho tongue, because it is the instrument of speech. ‘Ikrimah and al-Kalbi say (that thoy struck it) with her right thigh ; but some say, with one of the limbs without specifying which one. They did that, upon which the murdered man rose up in a living condition by the order of God, his jugular veins throwing out blood. He said, “ Such a one killed
HAYAT AI-HAYAWAIN 289
- me,” and fell down and died on the same spot. His property was de- clured as unlawful to be inherited by the murderer, and it is said in history that no murderer has inherited, after the person on whose ‘account the cow was slaughtered. The name of the murdered man was ‘Amil ;—so al-Bagawt and others state.
Az-Zamakhshart and others state that it is related that there was among the Beni-Isrf’il an old pious man who had a heifer ; he took it to a thicket and = said, “O God, I leave her in Thy charge for my son, until he grows up.” The son then grew up and was dutiful to his mother, and the cow also attained the age of _ youthfulness and was the most beautiful and fattest of cows. The orphan and: his mothor chaffered (for the cow’s price), until they _ sold her for her skin full of gold, the price of. a cow at the time being (only) three dinars. Az-Zamakhshari and others state that the Beni-IsrA’fl were in search of a cow of the description which was given to them, for forty years. It is said in a tradition regard- _ing the Prophet as having said, “Had they presented any cow and slaughtered her, she would have sufficed the purpose, but they were hard on themselves, und God was therefore hard on them, for curiously prying into secrets is an unlucky thing.”
It is related about one of the khalifahs that he (once) ordored an officer of his to proceed toa certain people and cut down their trees and destroy their houses. The officer wrote back and asked, “ With which of the two things am I to begin?” The khalifah thereupon snid, “If I tell you (to begin) with tho cutting of the trees, you would ask me, ‘ With which kind of trees am I to begin first?’ ”
It is related regurding ‘Umar b. ‘Abd-al-‘Aziz that he wrote to ‘ono of his officers saying, “ If I order you to give sucha one a shdt ‘(goat or sheep), you would ask me, ‘A sheep or a goat?’ If T make that point clear, you would ask me, ‘A male or a female one?’ If I ‘inform you that, you would ask me, ‘A black or a white one?’ If therefore I order you to do anything, do not refer the matter to me again.”
(Supplementary information in connection with the legal aspect of this subject.) Ifa person be found murdered in a place and the 19
290 ap-pamiri’s
‘murderer be not known, and there be presumptive (incomplete) evidence (Jawth) against a person,—presumptive (incomplete) evidence ‘being what forces on the mind the conviction of the trath of the ‘prosecutor’s statement, for instance, should a party of persons have met in a house or in a desert and then separated from the murdered -person, it is almost certain that the murderer was one of them, or if ‘a murdered person be found in a quarter of a town, the inhabitants ‘of which wore all his enemies, without the mixture of any other persons (among them), the mind is strongly inclined to the belief that they killed him,—and should the next-of-kin of the murdered man complain, the complainant ought to take fifty oaths (in support
of the charge) against the accused, “but if the complainants are |
‘several persons, the fifty oaths ought to be divided among them. After this, if the charge be one of unintentional murder, the expia- .tory mulct should be taken from the paternal relations (the would-be heirs) of the accused person, but if the charge be one of intentional anurder, it should be taken from the property of the accused ; there is, however, to be no retaliation (of slaughter), according to the state- ‘ment of many of the authorities, whilst ‘Umar b. ‘Abd-al-‘Aziz states that there ought to be retaliation ;—so Malik and Abmad say. If ‘there be no presumptive (incomplete) evidence, the statement of the -aceuszed made on oath should be accepted, but as to whether he should take one oath or fifty oaths, there are two opinions, one of them being that one oath should be taken as in other suits, and the other that fifty solemn oaths should be taken, as the case is one of blood, According to Abf-Hanffah, presumptive evidence has no weight, nor is acase (complaint) to begin with tho complainant taking the 4 oath, but should a murdered person be found in a quarter of a town “or a village, it is for the Im&m to select fifty respectable (pious) per- sons out of the inhabitants (of the place) and to administer to them ‘the oath to the effect that they did not murder him, and that they have no knowledge of the murder, and after that to take the blood- wit from the inhabitants. The ground for beginning a prosecution by administering an oath to the complainant on finding presumptive ‘evidence is what ash-Shafif relates, on the authority of Sahl b. ‘Abi-Khaithamah, namely, that ‘Abd-Allah b. Sahl and Muhaisah b.
HAYAT AL-BAYAWAN 291
‘iid went out to Khaybar, and having become separated for leceasary purpose, ‘Abd-Allah was murdered, upon which winnh b. Mas‘fid, ‘Abd-ar-Rahman, the brother of the murdered , and Huwaisah b. Mas‘id went to the Prophet and informed
of the murder of ‘Abd-Allah b. Sah). The Prophet thereupon “l them, “ Will you take fifty onths and establish the right of tr friend’s blood?” They replied, “We did not witness the ‘der, nor were we present there.” The Prophet said, “ In that », the Jews will extricate themselves from your charge by taking r oaths.” They said, “O Apostle of God, how can we accept oaths of an unbelieving people ?” It is asserted that the Prophet the mulct for him himself.
Al-Bugawt states in Afa‘dlim at-Tanztl that the ground for the lonce in the tradition that the Prophet commenced by asking the plainants to take the oath is that their side was the strong one 1 the presumptive evidence (they had), which consisted in the s that ‘Abd-All&h b. Sahl was found murdered in Khaybar, and ; there was open enmity between the Helpers and the people Khaybar ; it was therefore most probable that they killed him, lst an oath is always an argument for the strong side. But in
absence of any presumptive evidence the side of the accused is itrong one, because originally he is in a state of innocence, and fore his statement on oath is to be accepted.
(Propertics.) Al-Kazwini states that, if a testicle of a calf be
| and drunk after being burnt, it will excite the venerenl desire
ict as an aphrodisiac. If its penis he dried and finely powdered idirham weight of the powder swallowed, it would act asa gy aphrodisiac for even an old impotent person ; if it be powdered he powder sprinkled over a half-boiled egg, which is then sipped, by little, it will greatly increase the sexual power. Another au-
y states that, if a testicle of a calf be dried and drunk powdered,
excite the sexual desire and act as an aphrodisiac. If its be burnt, powdered, and drunk, it will prove beneficial in tooth- ind if it be drunk mixed with oxymel, it will prevent enlarge- of the spleen.
292 AD-pamtri’s -
(Interpretation of it ina dream.) In adreama_ calf means a mule child. If it be roasted, it indicates safety from danger, on account of the narrative about Abraham. God has said, “ Nor did he delay to bring the ronsted calf. But when he saw that their hands reached not thereto, he could not understand thom, and har- boured fear of them. They said, ‘ Fear not.’ ” *
(Conclusion.) The Ban@-Ijl is a largo and famous tribe amon g the Arabs, tracing their origin to ‘Ijl b. Lujaim, who used to be reckoned among fools for this reason :—He had a swift courser, and having been (one day) asked, “Every swift courser has a name, what is the name of your horse?” he replied, “I have not yet named it.”” He was therefore told to name it, whereupon ho pulled out one of its eyes and said, “‘I have named it the one-eyed.” An Arab poet says about him :— :
“ Band-‘Ijl reproached me with the defect of their forefather,
But was there a greater fool among men than ‘Ijl?
Did not their ancestor pull out the eye of his courser,
Whereby prove:bs on folly became current among men in connection with his name? ”
ioe” (al-‘Ajamjamah).—A_ strong she-camel. Al-Jawhart says that it is like al-‘athamthamah and quotes :—
“ The swift she-camels vied one with another in running like sand-grouses,
Quick travelling strong she-camels (‘ujumjamdé), in the darkness of the night,”
wht ot (umm-' Ajlén).—A certain well-known bird ;—40 al- Jawhart says.
pet (al-‘Ajiiz).—The hare, the lion, the cow, the ox, the wolf, a she-wolf, the kite, a maro (of a mean breed), the hyena, a wild she-ass, the scorpion, the horse, and the dog.
uae (‘Adas).—The mule, being so named on account of the cry employed in chiding it to urge it on. A poct says :— “When I load my clothes on a mule, On that which is between an ass and a horse, I care not (as to) who goes and who sits.”
2 Al-Kur'da XI-72—73,
BAYAT AL-BAYAWIN 293
‘Adas is also the driving of a mule. Yazid b. Mufarrig says :-— “O mule (‘adas), men have no sovereignty over thee,
Thou art safe, and this one that thou carriest is (also) free.” bSS8)! (al--Udhfdt).—A certain delicate white insect (small animal), to which the fingers of girls are likened.
go ! (al-‘Urbuj).—The hunting dog ;—so itis said in al- Muddkhil. | J ye (‘Ardr).—Like kafam ; the name of a certain cow. It is said ina proverb, “‘Arér became slain for Kahl,” both of which were cows that smote each other with their horns, until they (both) died.
(si? yas (al- Artd). —A kid ;—=so it is said in al-Mid&khil. The art. wart (a kid) has been already given under the letter ¢.
iyage | (al-‘ Asjudiéyah).—Camels on which kings ride. Al- Jawhart says that they were certain camels that used to be decked or adorned for an-Nu‘man.
a0)! (al-Irbadd).—Like silfad, quasi-coordinate to jirdabl. A serpent that blows but does not hurt. It has been mentioned already under serpents (al-hayydt). <Al-‘arbadah = ill-nature or evil disposition, from which is taken aiyas Ua, (a mischievous or annoy- ing man) ;—so Ibn-Kataibah and others say.
viral) (al-Irbad) and UslizaJt (al-'Irbdd).—Cows strong in the breast ;—so Ibn-Sidah says.
cssall (al-‘Irs).—A lioness, Pl. a'rda, Milik b. Khawailad al-Khan‘&i says :— "4A Jion strong and powerful, having near his den,
In Rakmtain (two sides of the valley), whelps and lionesses (a‘rix).’” — kalyyas! (al-Uraikigah).—A certain’ broad insect like the beetle al-ju‘al.
Sa,
294 AD-DAMIBi's
abaya | (al-‘Uraikitah) and wihaga (al-‘ Uraiki{dn).—A certain ‘broad insect.
5 al (al-‘ Azzah).—The female young one of a gazelle ; from . it, it is taken as a proper name for a woman ;—so al-Jawhari says. |
| load | (al-‘Asdé).—The femalo of locusts. The art.’ aye I (locusts) has been already given under the letter ¢.
ypslaal! (al-‘Aed‘is)—Large hedgehogs, being so named, on
account of their frequently going forwards and backwards at night. —
unload (al- Assds).—The wolf (“J M1), which has been already described under the Ietter 3. ,
Jalon) (al-t Aedhil) —Emmcinted camels, Sing. ‘us-hil.
jana (al-‘Isbér). Fem. ‘isbdrah.—A whelp (cross-bred) be~
tween a hyena and a wolf. PI. ‘asdbir.
(Lawfulness or unlawfulness.) It is unlawful to eat it, because it is an offspring of an animal which is lawful and that which is unlawful to be eaten. -
pina way (al-‘ Ushiir).—The offspring of a dog from a she-wolf, and
al-‘ishér means the offspring of a wolf or that of a hyena from a
wolf, as has been mentioned above. Al-Jawhart says under Jye
that al-Kumait says :—
“In the same manner that when a she-hyena is slung up by a hunter, The wolf feeds her family.”
by which he alludes to the fact that, when a she-hy ena‘is hunted, if che happens to have a young one from a wolf, the latter always
feeds it till it grows up. This has been already mentioned in tho art.
ws -
Gglea! (al-‘Aslak).—Any bold beast of prey. It also-means the male ostrich. Some say that it means the fox ;—so Ibn-Sidah says.
’ a . m@. ,@
oe yo . . ;
cat BO oe?
ee i ee ee ee eo
mae
le Me 8 lhe
BaYdt al-HAYAWAN 295
“7s > Tres Aa oe QF . @ f
" ay (al-‘ Asannaj).—Like ‘amallas. This word also means the male ostrich (ad-galim), which has been already given under the letter 5.
| fsa! (al-‘Ushard’).—A_ she-camel that has gone ten months ‘from the day that she was covered by a stallion and has ceased to be amakhdd. She retains this name till she brings forth and also after that time. Dual ‘ushardwdn. Pl. ‘tshér. There are no words (in the
language) of the measure sind that have their plural of the mea- sure Jlad but ‘ushard’, pl. ‘shir, and nufasd’, pl. nifds.
_ (nformation.) The Shaikh Ab@-‘Abd-Allah b, an-Nu‘mén says in Kitdd al-Mustagtthtn bi-khayr al-andm, in the tradition regard- ing the plaintive cry of the trunk of tho date-palm, before (to) which the Prophet used to address his sermon (exhortation), (that it was like) the continuous yearning cry of al-‘ishdr (she-camels), This tra- dition is related by many of the Companions of the Prophet, among whom may be mentioned Jabir b. ‘Abd-Alla&h, Tbn-‘Umar, from whose version al-Bukhari has extracted it, Anas b. Malik, ‘Abd- Allah b. ‘Abbas, Sahl b. Sa‘d as-Sa‘idi, Ab@-Sa‘id al-Khudri, Baridah, Umm-Salamah, and al-Muttalib b. Abt-Wada‘ah. Ja&bir says in his version (tradition) that the trunk of the palm having cried a plain- tive cry like a child (boy), the Prophet embraced it. It is also said in his version, ‘ We heard from that trunk a cry like that of ‘ishdr (she-camels).” In the version given by Ibn-‘Umar it is suid, “When the pulpit was first adopted, the Prophet removed to it, upon which the trunk cried a yearning cry, whereupon he went to it and rubbed it with his hand.” In some of the versions, it is said (that the Pro- phet said), “ By him in whose hand my soul is, had I not touched it, it would have continued doing so till the Day of Resurrection,” out of grief on account of the Apostle of God (parting from it). When- ever al-Hasan used to relate this tradition, he used to cry and say, O servants of God, even the wood ycarned out of a longing for the Prophet, on account of his dignity, whilst you are more entitled to long for a meeting with him.” Salih (a follower of) ash-Shafi‘t has put this occurrence in verse :— —
296 AD-pAMini’s
“The date-palm trank yearned for him out of « great desire and fond. . '
ness for him, And produced repeatedly a sound like that of pregnant camels ;
He therefore hastened to embrace it, upon which it became silent j ime
mediately ; Every man in his time has what he is accustomed to.”
The yearning of the date-palm trunk for him and the salutation of the m stone’ to him were miracles not proved to have been performed for —
any of the prophets but him.
egyteal! (al--Usira).—A certain species of locusts of a black colour resembling the bectles al-khantyis.
(Lawfalness or unlawfulness.) It is lawful to eat them. Abi- ~~
“Agim al-‘Abbad! relates regarding AbQ-Tahir Az-Ziyadi as having said, ‘“ We used to consider them unlawful and give decisions accord-
ingly, until the Ust&adh Abd’l-Hasan al-Masarjist came to us and said -
that they were lawful, upon which we sent a bag of them to the desert and asked the Badawis regarding them ; they replied, ‘ These are the blessed locusts.’ The statement of the Arabs in the matter was there- fore accepted.”
J eae | (al-‘Usftr).*—[The sparrow or any passerine bird.] Ibn-Rashi spells it in Kitdb al-Gard’ib wa’ sh-Shudhtiidh as ‘agyir. Fem. ‘ugfiirah. A poet says :—
“Like a hen-sparrow in the hand of an infant which gives to it to drink,
Out of the fountains of death, whilst the infant amuses iteelf and plays.” Its sobriquets are abt’ s-sa‘w, abt-muhriz, alt-muzdhim, and abd ya‘ kab.
Hamzah says that it is called ‘ug/tir, because it was disobedient (c¢g4*) and fled (5). There are several species of it, one of ‘which
is in the habit of prolonging its voice with a quavering and is pleased -
with its own voice and beauty ; it will be described hereafter. ‘Uy/ir
1 dale mad! poland. This is in allusion to a particular stone that used to
salute the Prophet before his assumption of the prophetic office, supposed by some to be the Black Btone and by others to be a stone in the street now known as the street of the Stone ( ,,aJ!.§;) in Makkah. © Passer domesticus.
It is called in ‘Omén yafsir.
BaYit aL-BAYAWAN | 297
Wparrdr (the chirping sparrow) is the species which when called inswers (the call), the descriptive epithet being derived from ase fe* (chirping). Usfdr al-Jannah (the passerine bird of Paradise) # the swallow. Both of these birds have been already described Sider their proper letters. As to al-‘ugftir ad-diért and al-buyité (the fomestic sparrow), there is a diversity in its nature, which consists in its partaking both of the nature of the animals of prey, for it eats ‘meat and docs not feed its young ones with its bill, and that of al- Rbahdhim, for it possesses neither a claw nor the beak of a rapacious B bird. When it alights ona branch, it puts forth three of its toes : and keeps back the hindmost one, whilst all other kinds of birds F ddvance two of their toes and keep hack two of them. It eats grain Band leaves, and its male is distinguished by a black beard, which it & possesses in the same way that a man, a ram-goat, and a cock do. Of Fall the birds on the earth, whether of proy or others, there is none Bmore affectionate to, and fonder of, its young onc than the sparrow, a ® proof of which is found in its plucing its young ones and making its Fnest, in inhabited places under roofs, out of fear of the birds of prey. & When a city is deserted by its people, sparrows also leave it, return- . By ing to it when the people return. The sparrow does not know how E to walk, but it hops about. It is much given to treading the female, f sometimes as many as a hundred times in an hour, on which account zits life is short, for it mostly does not live more than a year. Its B young one is so much accustomed to fly (a long distance), that when called, it responds to the call. Al-Jahid states, “I have heard that : F it has returned from the distance of a league.”
“a -' Another of its species is ‘ugfdr ash-shawk (the sparrow of the ‘ vom whose general place of resort is a thorn-hedge or enclosure. i: Aristotle asserts that there exists enmity between it and the ass, & because if an avs has a galled back, it scratches itamong the thorns | & to which this sparrow resorts and thus kills it, and sometimes if the f ass brays, its young ones or its eggs fall down from the nest; for {this reason, whenever this sparrow sees an ass, it flaps its wings ». "over the ass’s head and eyes and worries it with its fying about and E:. Noise.
4 » Thies word is given as §,, ,saJ! , which is evidently a mistranscription.
=P -
298 av-pantri’s
Another species of passerine birds is al-kubbarah (the lark), which | will be described hereafter under the letter 3. The other species | are hassin, which has been ulready described under the letter g, al- bulbul (the bulbul), ag-sa‘w, al-hummarah, al-‘andalth (the night. | ingale), al-makdit, as-sdyir, at-tunawwit (the bottle-nested sparrow), | al-way‘, al-bardkish, and al-kuba‘ah, which are all described in their proper places.
It is related in al-Adhkiyd’ by Ibn-al-Jawzt that a man shot at a sparrow, but failed to hit it, when another man said to him, “ You, have acted well,” upon which the first man became angry and asked him, “ Do you mean to ridicule me?” He replied, “ No, but, I meant that you ‘acted well towards the sparrow when you did. not hit it.”
I have seen in ono of tho marginal notes ( (54/ o4/!) that al- Mutawakkil once shot at a sparrow and did not succeed in hitting it,. upon which it flew away. Ibn-Hamdan thereupon said to him, “Well done!” Al-Mutawakkil asked him, “ How have I done well? ” upon which he replied, ‘“ Because you acted well towards the sparrow.”
Tt ix related regarding al-Junaid as havi ing said, “ Muhammad b. Wahb has informed me regarding one of his friends that he went to the pilgrimage with Ayy@b al-Jammal (the camel-man), and that’ he related, ‘ When wo entered the desert and went from one station to another, a sparrow kept hovering over us, upon which Ayyfb raised his head towards it and said, * Thou hast come to me here!” Then taking a piece of bread, he crumbled it in the palm of his hand, whereupon the sparrow alighted on his hand and sitting on it ate it ; he then poured out some water for it which it drank, and he thon, suid to it, “Now depart,” upon which the sparrow flew away. When tho next day came, the sparrow returned, and Ayyfb repeated his action as on the previous day. This thing continued to happen. every day till the end of the journey. Ayyfb then said to me (to. his companion), “Do you know the case of this sparrow ?” I (he) replied, “No,” upon which Ayydb said, “ It used to come to my. house every day, and I used to act towards it in the manner you have seen me doing ; when we came forth on the journey, it followed
SAYAT AL-BAYAWIN 299
| ws, desiring us to uct towards it in the manner I used to do at
[home. 99 9 99
Al-Buihaki and Ibn-‘Asakir relate, tracing their authority to Abi-Malik, who said, “Solomon the son of David happened to pass | by a cock-sparrow which was going round about a hen-sparrow). ‘upon which he asked his companions, ‘ Do you know what the cock- nari is saying ?’ They said, ‘O prophet of God, what is he
saying?” Solomon snid, ‘ He is demanding her in marriage and ‘my ing to her, “Marry me, and I shall locate thee in whichever ‘palace i in Damascus thou wishest.” He knows that the palaces in Damascus are built of stones, and that he would not be able to locate ‘per in any of them, but every demander in marriage is a liar.’” There will be another narrative like this related under the letter ‘in tho art. 4&&W!. Solomon used to know what the birds addressed ‘one to another, in their speech, and used to interpret to men their ‘{ntentions and wishes, as has been already mentioned under the Ictter bin the art. ¢gsbsbJ!. God has said as having been said by Solomon, “Oyo folk! we have been taught the speech of birds.”? He ‘ikewise knew the specch of other animals beside them, and in fact of all the created beings.
(Information.) Muslim relates regarding ‘A’ishah as having said, when a child out of the Helpers both of whose parents were Muslims died, “It is bleased and happy,—a sparrow out of the _sparrows of Paradise !” The Prophet said the following or other words (to that effect), ‘God has created for Paradise (some) people, ‘whom He created for it while yet thoy were in the loins of their fathers, and He has created for the Hell-fire (some) people, whom He created for it while yet they were in the loins of their fathers.” Some people, however, find fault with this tradition as being the version given by Talhah b. Yahya, he being the (only) one who has said it; but the correct thing is that itis authentic ; it is given in the Sahth of Muslim. But the Prophet has prohibited us to be ina hurry to decide, or he said that before he had knowledge of the fact that the infants of Muslims are in Paradise ;—so some people
1 Al-Kur'dn XXVIL-16.
300 AD-DAMIR?’s
say, but it cannot be true, because the chapter of the Mount (5/1) was a Makkan one and shows what the belief then was, or ‘A’ishah decided by the fnith of the parents, and it may be possible for the parents to be hypocrites, in which case the child would of course be the child of (two) unbeliovers.
Ibn-Kani‘ relates in the biography of ash-Sharid b. Suwaid ath- Thakafi that the Prophct said, “ Whoever kills a sparrow , unneces- sarily, will find it on the Day of Judgment complaining to God against him and saying, ‘ Your servant killed me unnecessarily for no use,” It is said that there is another tradition, namely, that one of the Benchers (#«/ | U1) having become a martyr in the cause of religion, his mother said to him, “ I congratulate you, a sparrow out of the sparrows of Paradise; you have abandoned friends and ficd to the Prophet of God and have (now) been killed in the cause of God,” upon which the Prophet asked her, “‘ What has given you that in- formation ? Perchance he used to say things which did not profi him and to prevent (being done) that which did not injure him.”
Al-Buihaki relates in ash-Shitb regarding Malik b. Dinar az having said, “The recitors of the Kur’&n of this age are like a man who set upa trap, and a sparrow coming there alighted on it; it then addressed the trap saying, ‘ Why do I see thee hidden in the dust?’ The trap replied, ‘For humiliating myself.’ The sparrow asked, ‘ Why art thou bent?’ The trap replied, ‘ Owing to the long time devoted by me to the worship of God.’ The sparrow asked, ‘ What is this grain in thy mouth?’ The trap replied, ‘I have made it a preparation for those who have been fasting.’ When the sparrow advanced to take the grain, the trap fell on its neck and strangled it, upon which the sparrow said, ‘If the servants (of God) stranglo in the manner of thy strangling, there is surely no good in them to-day.’ ”
It is related also in the same book, on the authority of ul-Hasan, that Lukman said to his son, “O my gon, I have lifted stones and iron and all kinds of heavy things, but have not found anything heavier than a bad neighbour; and I have tasted all kinds of bitter things, but have not found anything bitterer than poverty. O my
HAYAT AL-HAYAWAN 301
..son, do not send an ignorant messenger; if you eannot find a wise : one, be yourself your own messenger. O my son, beware of false- hood, for it is eagerly desired like the flesh of the sparrow, but is oy "gure in a short time to cause its utterer to be hated.. O my son, go a ‘to funerals, but do not go to a wedding, for funerals will remind you >" of the future world, whilst a wedding will make you desirous of this ‘world. QO my son, eat not to over-satiation, for your throwing the “" guperfluous food to a dog would be better for you than your eating it. - 0 my son, become neither sweet, (in which case) you will be swal- + Jowed up, nor bitter, (in which case) you will be thrown away (out of the mouth).” I have seen it related, in one of the collections (of | narratives), on tho authority of al-Hasan, that Lukmiin said to his * "son, “0 my son, know that none will come to you (tread your carpet) _ * but he who has need of you or he who is afraid of you. As to tho Jatter, ask him to sit near you and appear cheerful before him, but beware of defaming or accusing him when his back is turned, ‘and as ' " to the one who is in need of you, be courteous to him with a sincera heart and commence to give him before he asks, for if you necessitate him to ask you for what he wants, you will take away from his modesty (the elevated part of his cheek) double of what you will _ give him, (on account of the shame attendant on asking). The Fullow- ing lines are recited in respect of this thing:—
‘If you give me on my asking with my mouth (face), Truly, you give me, but take from me as well.’
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_ Omy gon, be humble towards those who are near and distant to you (in relationship), hold back your ignorance from both the generous ~ + and tho ignoble, visit your relations, and Jet your brethren be such . as will not find fault with you nor you with them, when you part . “from them or they from you.”
This reminds me of what one of my shaikhs has related, namely,
that Aloxander onco sent a messenger to one of the Eastern kings with
a message. The messenger then returned with a return message which
‘ created a suspicion in Alexander’s mind regarding one of the letters . in it. Ho therefore said to the messenger, “Woe hetide you! Verily, kings have nothing to fear, unless their confidential friends sworve ; you have come to me with a message which is quite
302 AD-DAMiRi’s : correct as regards the words and plainness of expression ; but there; isa letter wanting in it. Are you sure about it or is there any’ doubt ?”” The messenger replied, “I am_ certain.” Thereupon’ ‘Alexander ordered the words of the message to be written down,, letter by letter, and to be taken to the king by another messenr' ger, so that it might be read out and translated to him. When: ‘he rend out the letter and came to that letter, the. king reject-' .ed it and said to the translator, “ Place your finger (hand) on that. letter,” and ordered him to scratch it out, which he did. The king then wrote to Alexander, “The head of a kingdom is the right understanding of its king, and the head of a king is the truthful -tongue of his messenger, because he (the messenger) speaks (a thing) ‘as coming from him (the king’s tongue) and carries (what he hears) ‘to his (the king’s) car. I havo now cut off what was nota part of my words, since I have no power of cutting off the tongue of your messenger.” When the messengor came with it to Alexander, he ‘ealled tho first messenger and asked him, ‘“ What led you to introduce ‘an extra letter, by which you desired to cause a rupture between two ‘kings ?” The messenger replied that it was due to a shortcom- -ing in his judgment of the person to whom he was sent. Alexander ‘then said, “ You have not exerted yourself but for yourself ; certainly not for us. When you lost what you had hoped for, you tried to have your revenge on high and dangerous persons.” Alexandor then ordered his tongue to be cut off, upon which he retired backwards.
Yabya b. Khalid b. Barmak has said, “ There are three things “which indicate the wisdom of men,—a present, a messenger, and a letter.” Abt’l-Aswad ad-Du’alf, having heard a man recite :— “If you have need of anything,
Send a clever mcasenger, but give him no instructions.” -said, “ The composer of these lines has expressed this badly. Does a “messenger have knowledge of the invisible? If he gives him no _instructions, how is he to know what there is in his mind? Why -did he not say thus ?:— | ‘If you send a messenger on any business,
Make him thoroughly understand it and send him well-trained, And omit no instructions to him,
BAYAT AL-BAYAWAN 303
siever 20 clever or wise he may be; F3f you do not follow (this advice), blame him not b; or his not knowing an invisible secret.’ ” [The author here gives from the History of Ibn-Kh. and other ma@ories, the reason mentioned by az-Zamakhshart for losing one of Bi feet.) In al-Hilyah by the Hafid AbO-Nu‘aim, it is related in the bio- ' Riphy of Zain-al-‘Abidin that Abé-Hamzah ath-Thamiili*® said, “ I (once) with ‘Alf b. al-Husain, and sparrows were flying round c mand making a noise. He asked, ‘O Ab@-Hamzah, do you know Wwhat these sparrows are saying ?’ I replied, ‘No,’ upon which he d, ‘They are declaring the sanctity of God and asking for their pod for the day.’ ” . f° It is related in tho two Sahths, the Sunan of an-Nasi’i, and the P7Ami* of at-Tirmidhi, out of a tradition of Ibn-‘Abbas, on the autho- Frity of Uhayy b. Ka‘b and Abfé-Hurnirah, that the Prophet said, W'Moses, having risen to preach to the Beni-Isra’t], was asked, ‘ Who hts the most learned man?’ He replied, ‘I am the most learned man,” Mapon which God reprimanded him for that, as no knowledge had PYyct) reached him, and informed him by inspiration, ‘ At the conflu- tence of the two seas there is a servant out of my servants, who knows Fmore than you.’” In another version, it is said that Moses, having “been asked, “ Do you know of any person being more learned than Eyoursclf ?” roplied, “ No,” upon which God informed him by inspi- f ration, “Yes, our servant al-Khidr.” Moxes then asked him, “O | & Lord, how is he to he found ?” and God said, “Carry a fish in your og basket, and when you lose it, you will know that he is there.” Moses me. F thereupon started with his servant Yasha‘ b. N@n, carrying a fizh in 4 ;‘a basket, and proceeded, until they reached a rock, when they laid F doen their heads and went to sleep, upon which the fish slipped out 4 “of the basket, “and it took its way in the sea witha free course,.’’® G “Moses and his servant were surprised, but they proceeded the remain- z » ‘der of that night and day until the morning, when Moses said to hig " gervant, “ ‘ Bring us our dinners, for we have met with toil from this
B 2 De Slane’s T. of Ibn-Kh.’s B. D. Vol. III, p. 823. * In one of. the m.. copies this is given as al-Yamani. 8 Al-Kur‘An XVIII-60. .
304 ~ AD-DANini’s
journey of ours ;’?” + whilst Moses had not felt any fatigue until he had passed the place he was ordered to goto. His servant said, “ What thinkest thou? When we resorted to the rock, then, verily, 1 forgot the fish. ”* Moses said, “ ‘This is what we were searching for.’ So they turned back upon their footsteps, following them up.”® When they reached the rock, they found 2 man covered with a cloak or who had covered himself with his cloak. Moses there- upon saluted him. But it is said in another version that he was fol- lowing up the track of the fish in the sea. Al-Khidr then said, ‘Salutation to you,” * upon which Moses said, “Iam Moses,” and al-Khidr asked, “The Moses of the 'Beni-Isri’il ?” Moses replied, “Yes.” “Said Moses to him, ‘ Shall I follow thee, so that thou may- est teach me, from what thou hast been taught, the right way ?’ said he, ‘ Verily, thou canst never have patience with me.’”*> “ O Moses, I possess the knowledge out of the knowledge of God which He has taught me and which thou knowest not, and thou possessest the knowledge which God has taught thee and which Ido not know,” “© He (Moses) said, ‘Thou wilt find me, if God will, patient ; ‘nor will I rebel against thy bidding.” * Thoy two then proceeded, walking on the sea-beach, and having sighted a vessel, they spoke to the people in it and asked them to carry them, The people of the vessel knew al-Khidr and therefore took them both (on board) free of any fare. A sparrow then came there and alighting on the edgo of the vessel sucked up one or tvo mouthfuls of water from the sea with its bill. Al-Khidr therefore said, ‘OQ Moses, my knowledge and thy knowledge are as short of the knowledge of God as a mouth- ful of this sparrow (is short of the quantity of water in the sea).” In another version it is said, “ My knowledge and thy knowledge are like what this sparrow has reduced from (the quantity of water in) this sea.” Then al-Khidr went purposely to one of the planks of the vessel and pulled it out, upon which Moses said to him, ‘The people of the vessel have tuken us free of fare, and thou hast inten- tionally made a hole in it, in order to drown its people.” ‘Suid he,
» Al-Kur’én XVILI-61. * Iden AVILI-62. 8 Idem XVILI-68, e pA.J| ther ba gtl—a mode of salutation with the Jews. ¢ Al-Kur’én
XVIII-65—66. Idem XVIII-68.
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HaYit AL-HAYAWIN 3¢5
Mid I not tell thee, verily, thou canst never havo patience with me ?° Katd: ho, ‘Rebuke me not for forgetting, and impose not on mo a ‘Moult command.’” * This first thing occurred through Moses for- etting. So they set out until thoy mot a boy playing with other thoys, upon which al-Khidr seized the boy with tho topmost part of his head and pulled out his head with his hand. Moses therenpon paid to him, “‘ Hast thou killed a pure person without (his killing’) ’@ person ? thou hast produced an unheard-of thing.’ Said he, ‘ Did SJ not tell thee, verily, thou canst not have patience with me?’” * fIbn-‘Uyainah says that this thing confirmed (what al-Khidr had
* sail). ‘So they sct out until when they came to the people of a city; Zand they asked the people thereof for food; but they refused to f-entertain them. And they found therein a wall which wanted to B fall to pieces, and he set it upright. Snid (Moses), ‘Hadst thou a'pleased thou mightst certainly have had a hire for this.’ Said he, B<This is the parting between me and thee. I will give thee the interpretation of that with which thou couldst not have patience.’” * ® Tho Prophet said, “‘ May God have mercy on my brother Moses! We
| x should have liked him to have hrd patience, so that God would have © given us further information of them two.” In another version it 4 is said, * Had Moses patience, God would have informed us of their BY affair.” It is related on the authority of Said b. Jubair, who said, i “JT said to Ibn-‘Abbés that Nawfa al-BakAlf asserted that this Moses *- was not the Moses of the Beni-Isra’tl, but that he was another Moses, s; ‘upon which he replied, ‘He lies, an enemy of God. Ubayy b. Ka‘b ~ has related to me this tradition as well as the whole narrative of f-* Moses and al-Khidr. He said, “A sparrow then came there and R. alighting on the edge of the vessel sucked up a mouthful of water from the sea, upon which al-Khidr said to him, ‘My knowledge and _thy knowledge have not reduced anything out of the knowledge of God but like what this sparrow has reduced (the quantity of water) from this sea.’”’” The learned say that the meaning of the word cai} here is not what is apparent, but the meaning is that, “ My knowledge and thy knowledge, when compared with the knowledge
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2 Al-Kur’du XVIUI-71—72, * Idem XVITI-73—74. 8 Idem
20
306. AD-DaMtiart’s
of God, are like the comparison of what this sparrow has reduced from this sea (with the sea itself).” I (the author) say that this is near being intelligible, or in other words, the knowledge of these two, in comparison (with the knowledge of God), was slight and trifling.
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4 4 4 4
(Lawfulness or unlawfulness). It is lawful to eat it. ‘Abd. | Allah b. ‘Umar has said that the Prophet said, “Whoever out of — men kills a sparrow or any other bird larger than it without satisfy- ing its right, will be asked by God regarding it.” On the Prophet . having been asked, “O Apostle of God, what is its right?” he replied, “That he should slaughter it and eat it and not (simply) cut —
its head and throw it away.” An-Nas@’t has related it.
Al-Hakim relates, on the authority of Khalid b. Ma‘dan, who had it from Abé-‘Ubaidah b. al-Jarrih, who said that the Prophet said, “The heart of man is like the sparrow, changing seven times in a day.” Out of the orders in connection with the
lawfulness or unlawfulness of sparrows, it may be mentioned that, .
notwithstanding the difference in their several species, they are to be considered as one species in the matter of profit (&,/!);* the ducks are to be considered as one species, the crane as one species, the bustard as one species, the goose as one species, the domestic fowl] as one speciez, and the pigeon ( ¢ lant | ), which has been already treated of under its proper letter, as one species,
Among other orders in connection with its lawfulness or unlaw- fulness, it may be mentioned that truly it is not lawful to set it at liberty, but some say that it is lawful to do so, on account of what the Hafid Abi-Nu‘aim has related regarding Abf’d-Darda’, namely,
that he used to buy sparrows from boys and let them loose. Ibn-as-
Salih says that as regards such as are obtained by chasing, there isa difference of opinion. As to setting tame birds or beasts at liberty, it was one of the things done in connection with sawd’:b or vows in the Time of Ignorance, and that is now absolutely cancelled.* The Shaikh AbO-Ishék ash-Shirdzt says in Kitdb ‘Uydn al-mas@il that the mute (dung) of sparrows is an unexcusable thing, but it is well-known that there is the same difference of opinion about it as there is about the urine of animals the flesh of which is eaten.
a This isin allusion to the order that it is not allowable to give a profit for a thing in a thing of the same kind. * A)-Kur’dn V-102.
maYiT aL-HAYAWIN 307
> (Proverbs,) ‘ Less intelligent than a sparrow.” Hassan says: — * “There isno harm ina people on account of their tall statures and ¥ large size,
With bodies of mules and the intelligence of sparrows.”
f. Ka‘nab says :—
hy 46s “If they hear a scandal, they fly with it joyfully from me,
But what good they hear, they bury ;
They are like sparrows in understanding and strength ;
If they are weighed with the lightest feathers, they will be found want- 4 ing in weight.”
t“ The sparrows of his belly are crying,” used when one is f hungry. Al-Asma‘t states that al-‘asd/tr here means the intestines. t:Al-Jawhart states that al-magir is intestine and is of the measure f Jasd, its plural being al-mugrda like ragt/, pl. rug/dn, and al-masdrtn B; being the plural of the plural. It is thus copied in al-Afuhkam, & on the authority of Sibawaih; it is so named on account of the passage of food into it. ‘More given to treading the female than ®..& sparrow.”
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(Properties.) The flesh of sparrows is hot and dry and tougher “than that of the domestie fowl. The best are fat ones and those i. caught in winter. The eating of their flesh increases the seminal - ‘ fluid and sexual power, but itis injurious to persons originally of a 2 moist constitation; its injurious effect may, however, be avoided by ; ys s the use of almond oil. It produces the yellow humour or bile and f suits, as regards age, the very old, as regards constitution, those that * have a cold temperament, and as regards season, the season of winter. a Al-Mukhtar b. ‘Abdtin states that the eating of the flosh of sparrows Bi is to be disapproved, because, if even a little part of their boneg ; precedes any other portion in eating, it produces fat in the gullet
and intestines. If an omelet be made of young sparrows with eggs 4 :. and onions, and eaten, it will increase the sexual power, and whilst # soups made of young sparrows increase tho secretion of humours, E. their flesh binds them, especially if the sparrows are excessively lean. =. The most harmful of sparrows are those which are fattened in f houses. Another authority states that, if the brain of a sparrow be B' taken and added to rue-water and a little honey and then drunk on if: an empty stomach, it will prove beneficial in piles. If the dung of & sparrows be mixed with the mucus of the teeth and then painted over
ae
308 AD-paMini’s
warts, it will remove (pull out) them, which is a tried remedy. If " the brain of a sparrow be taken and melted with the oil of sesame ‘i and given to drink to a person who is fond of drinking date-wine, ‘4 he will hate it, which is a tried wonder. If the variety of thesparrow @ called ‘ugfir ash-sharek be eaten roasted and salted, it will dissolve - = stone in the bladder and kidneys. Mahrartsh states that, if a sparrow 7 be slaughtered and its blood dropped on the flour of lentils, which is then made into boluses (bullets) and dried, they will excite the ‘ venereal desire, and if one of these boluses be taken and mixed with 4 olive oil and the mixture be applied locally, the person using it 3
not treading the ground, it will have a highly aphrodisiac affect ! on him.
(Useful information.) Ash-Sh&fit states that there are four things which increase the sexual power, namely, the eating of spar- rows, the eating of the larger variety of myrobalan (_5 YiU&,bY1), the eating of pistachio nuts, and the eating of walnuts ; there are four things which increase intellect, namely, the avoidance of excess in speaking, the use of a tooth-stick (for cleaning the teeth), the company of pious men, and action accompanied with knowledge ; there are four things which strengthen the body, namely, the eating of flesh-meat, the smelling of scent, bathing several times without previous sexual intercourse, and the wearing of linen clothes; and there are four things which weaken the body and render it suscep- tible to disease, namely, excessive sexual intercourse, excessive anxiety, excessive drinking of water on an empty stomach, and an excessive use of acid things.
wee weg e Cw... .
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(Further information.) He who is given to excessive sexual indulgence and makes a habit of it, suffers from itching of the body and weakness of the body and sight, loses pleasure in sexual intercourse, and soon becomes old ; he who puts off voiding urine or defecating when required by nature to do so, suffers from weakness of the bladder, roughness of the skin, a burning sensation in micta- rition, gravel, stone, and weakness of the sight; he who rubs bran and salt to his feet, becomes sharp in his sight and is cured of his weakness ; and he who spits in his urine and does so continually i is safe from pain in the loins ;—so al-Kazwint says, copying it from Hippocrates ; he adds that he has tested and tried it.
309
idicates’ 18 caus TE one ne, it is ald man alfuirs, licates a parrows of spar- m in his Iron and ms :—A as if he skirt Book of to him, ice came win my dto me 1, You ” The replied, ey are.” od, “Six ay hand. bn-Strin id, “The rs of the 4 me,’ I a dream d said to 1,” upon Lon, and varned to “Trelate 3 if there see any
810 AD-DAMIRI’S
‘tail to it.” Ja‘far said, “If it had a tail, the dinars would have been ~ ten.”
Sead (al-‘Udal).—The field-rat or mouse (al-juradh), which has been already described under the letter ~. Pl. al-‘idldn.
b,3 Ba (al-‘Irfit).—A certain small animal that has no good in it. The Arabs state that it never makes water without raising its
hind leg, so as to make water in the direction of the Kiblah (Makkah), and that serpents eat it.
ihiyyat (al-‘ Uraikitah).—A certain broad insect. It is the same as al-‘uraikifin ;—so al-Jawhart says.
igeaid | (al--Admajah).—A bitch-fox. The subject of the fox has been alrendy treated of under the letter © in the first part (vol- ume) of the book. |
b pi yedal | (al-‘Adrafat)—The male of the lizard al-‘agd’ah. The dim. of it is ‘u@atrif and ‘udairt/;—so al Jawhart says.
(Information.) Ibn-‘Atiyah says in regard to the commentary on the words of God, ‘“ We said, ‘O fire! be thou cool and a safety for Abraham!’ ”2 that it is related that the crow carried wood to the fire (lighted) for Abraham, and that the lizard al-wazagah (gecko) blew on the fire to make it burn, and so also the mule; and it is related that the swallow, the frog, and al-‘adra/tt carried water to extinguish it. God therefore caused these to be in the state of protection and those to be subject to misfortunes and injury.
One of the shaikhs has informed me that for all kinds of fevers the words, “We said, ‘O fire! be thou cool and a safety, safety, safety!’” may be written on three pieces of paper, and the person suffering from fever may drink the washings of one of them every day before breakfast or when the fever attacks him, in which case it will disappear by the order of God. It is a tried and wonderfal remedy. It will be presently mentioned that the lizard al-‘add’ah is the same as as-sihltyah ; it is auspicious.
1 Al-Kur’dn XXI-69
ee? ata Wolk Pil we pr are
gayir al-HAYAWIN 311
t+,» sles! (al-Attar?).—Al-Kazwint states in al-Ashkal that it is ‘one of the testaceous animals, and that it is found in India in stag- "pant waters and also in the land of Babil (Babylon). It is a won- . derful animal ; it possesses a testaceous house, out of which it comes : forth, and has a head, two ears, two eyes, and a mouth. When it ~ enters its house, men take it to be (only) a shell, and when it comes ' ont of it, it crawls on the ground and drags its house with it. When - the earth is dried up in sammer, it becomes contracted and compact. Its smell is sweet and pleasant.
| Among its properties, it may be mentioned that fumigation with
it is beneficial in epilepsy ; if it be burnt, its ashes clean and brighten the teeth, and if it be placed on a burn caused by fire and left there until the wound is dried, it will undoubtedly have a beneficial effect on the wound.
bthal! (al-'Atdf).—The lion. The author of al-Kdmil spells it in the commentary on al-Hajjaj’s address to the people of al-Kifah as al-‘ufdf. Some say that al-‘afdt (with a fathah) is a certain species of birds.
Sybiast (al-‘Iiraf).—A large viper. The art. PAST (the viper) has been already given under the letter !.
_ §elbsJt (al-‘Ada@’ah).*—A certain reptile larger than al-wazagah (the gecko). It is called also addyah in the sing. . Pls. ad@’ and addyit. ‘Abd-nar-Rahméan b. ‘Awf says :—
‘Like the cat seeking the lizards ‘addyd.’’
Al-Azhart says that it is a sleek little reptile much given to run- ning and going to and fro, and resembling the lizard sdimm abrag, but it is handsomer than it and non-malignant. It is named shahmat al- ard and shahmat ar-ramal. There are several varieties of it, white, red, yellow, and green, all of them having black spots on them; their colours depend on their places of habitation, for some of them live in sand and some of them near water and grass. Some of them are quite tame with men. They remain in their holes for four months without tasting any food. Asa part of its nature, it may be men-
1 Called in ‘Omén insilén and in Egypt sitiftyah—Chalcides ocellatus.
312 AD-pDaNirt’s
tioned that it is fond of the sun in order to become tardy and strong (by basking) in it.
It is mentioned among the idle and fictitious stories of the Arabs that when poisons were distributed among animals, the lizard al- ‘ad’ah was prevented from being present at the time of their distri- bation, until all the poison was finished and every animal had taken its share according to its order of precedence (in arriving), so that none remained behind for its lot; it is its nature therefore to walk fast and then to wait, which, the Arabs say, it does when it remem- bers, and is sorry for, its having lost its share of poison.
This lizard is called in Ngypt as-sihityah, which is unlawful to eat and which has been already described under the letter c».
(Properties. IE its right fore-limb and its left .hind-limb tied in a rug are hung on the person of a man, it will have a highly aphro- disiacal effect on him. If they are tied ina black rug and hung on the person of one who js suffering from quartan fever, he will be cured of it If its heart be hung on the person of a woman, it will prevent her from conceiving while it is there. If it (this lizard) be cooked with the clarified butter of the cow till itis dissolved and then rubbed over one who is stung by a poisonous animal, it will curehim. If it be placed in a bottle which is then filled with olive oil and placed in the sun till the lizard is dissolved, that oil becomes a deadly poison.
In a dream it indicates hypocrisy and the thwarting of secret in- tentions or designs.
pha (al-‘Ufr?).:—The young of a mountain-goat. It is said in a proverb, “More addicted to climbing a hill than an ‘u/r? (a young mountain-goat).” Al-ifr=a boar (the male of the hog). <Al-‘i/r also means a wicked or malignant man; fem. ‘ifrah. One says &2,8 &2,86 in the same way that one says “¢,y%) 2,26 (wicked or malignant).
aap pla (al-‘Tfrtt).—The most powerful and insolent of the
demons, the letter # in it being an additional or servile letter. Giod has said, “Said a demon of the genii, ‘I will bring thee it.’” *
» Lane and Freytag give this word as al-gufr, which is evidently the cor- rect form. ® Al-Kuraén XXVII-89,
vee ow * at oo @ 48 . e ’ . .
BAYiT AL-BAYAWAN 313
ware
“AbO-Raja’ ol-Ufaridt and ‘feh ath-Thaaft read (the word ey, ‘In it as) 4:,é6, and the same thing is related regarding Abé- '*Bakr ag-Siddik, whilst a party (of authorities) read it as_,2¢. All . these forms are dialectical varieties. Wahb states that the name Yof this particular ‘ifrtt was Kawdh&, but some say that it was f Dhakwan, and Ibn-‘Abbds states that it was Sakhr al-jinnt.
There is a difference of opinion regarding the reason of Solomon , sending for the throne of Bilkts. Katédah and others state that he ‘ did s0, because he was astonished with its description when the t hoopoe described it to him as being very large, and he therefore ~ wanted to take possession of it before al-Isl&m could protect her and E hor people. The majority of authorities state that Solomon knew
that it would be illegal fur him to take her throne after she became © a Muslim, and therefore wanted to have it before it could become , illegal for him to do so by her embracing al-Islam. Ibn-Zaid says that Solomon’s object in sending for it was to show her the great ; power which God had endowed him with and the mightiness of his * dominion, in the miracle he would show in regard to her throne.
| Sit
It is related that ber throne was made of silver and gold set with _ rubies and other gems, and that it was placed in seven rooms which had seven locks on them. In al-Kashj’ wa’l-bayda by ath-Tha‘labt it , Is stated that her throne wasa large and beuutifal couch with the ’ front part made of gold and set with rubies and green emeralds and ‘ its back part made of silver and ornamented with several kinds of gems; it had four legs, one of red ruby, another of a yellow gem : (sH0!w 54), the third of green omerald, and the fourth of white pearls, ‘ and the panels of the couch were made of gold. It was placed by her order in the innermost (last) of the seven rooms, which were one within " another, in the last of her palaces, each room having a locked door to it. Ibn-‘Abbds states that the throne of Bilkis was thirty by thirty cubits and ita height was thirty cubits. Mukatil states that it was eighty by eighty cubits. Some say that its length was eight cubits, its breadth forty cubits, and its height thirty cubits.
Ibn-‘Abbas states that Solomon was of a grave disposition, and nothing was said (in his presence) unless he asked about it first. He saw one day something shining near him, and having asked as to
314 AD-paxirt’s
what it was, was told that it was the throne of Bilkis, upon which
“ He said, ‘O yechiefs ! which of you will bring me her throne before they come to me resigned ?’ Said a demon of the genii, ‘I will bring. thee it before thou canst rise up from thy place, for I therein am strong
and faithful.’”> Solomon used to sit in the oourt of judgment from morning to noon. The latter part of the above verses means, “I am strong enough to carry it and bring it, and I will not seize upon any part of it (for myself),” ‘He who had the knowledge of the Book said, ‘I will bring it to thee before thy glance can tarn.’”* Al-Ba- gawt and others state, and the majority of authorities are also of:the same opinion, that it was ‘Asaf b, Barkhiya who said that, and that he was trathfal and knew the Most Great Name of God, in which any prayer made is sure to be answered and in which anything asked for is sure to be given. Sa‘id b. Jubair states that, “I will bring it thee be- fore thy glance can turn,” means, “ before the most distant one you can see can return to you.” Kat&dah states that it means, “before a person can come to you from the greatest distance of your sight.” Mujahid states that it means the time during which an eye can continu- ally see and at the ond of which the sight is drawn away from it, Wahb states that it means, “ Extend the sight of your eyes, and before itcan reach its greatest extent, I shall bring it before you.” Some say that the one who had the knowledge of the Book was Ast(im, and some say that he was Solomon himself. A learned man oat of the Beni-Isra’tl, whose name is said to have been Astdm and to whom God had given knowledge and understanding, said to Solomon, “I will bring it to thee before thy glance can turn,” upon which Solomon said, “ Bring it.” The man replied, “ You area prophet and the son of a prophet, and nobody has more weight or influence with God than yourself. I£ you therefore pray teu God for it and ask Him for it, it will come to you.” Solomon thereupon said, ‘ You have said the truth.” Astothe knowledge which he was given, it was the Most Great Name, in which the word implicative of the real sense is omitted. He therefore prayed in the Most Great Name of God, which is, “O Living and Self-subsistent One! O our God and God of every- thing ! One God! There is no God but Thou!” Some say that it j8, ““O glorious and honoured One!” The earth thereupon split open
1 Al-Kur’dn XX VII-38—39. s Idem XXVII-40.
BAYiT AL-BAYAWAN 315
af the throne, which then sank into it and burst forth before
Bolomon ;—so al-Kalbi says. Ibn-‘Abb4s states that God sent angels, ) lifted up the throne from under the earth, furrowing the earth, hich then became perforated with the throne before Solomon. Some "y that it was brought in the air.
' Between Solomon and the throne there was a distance of two 3 onths (journey) for one who would do the journey diligently. * And when he saw it settled down beside him,”* he commenced to thank God for his favour, in words in which there was a lesson for Fimen and a means of gaining (knowledge). ‘Said he, ‘ Disguise for
Sher her throne;’”’* by which he meant to test her discerning power and f to cause her increased astonishment. One party of authorities state fthat the genii, when they felt that Solomon might marry Bilkis, Hdisclosed to him stories regarding the jinn, for her mother was a tginntyah ; perhaps she might bring forth a son to whom the kingdom ‘might be transferred, in which case they could not free -themselves Ffrom submission to Solomon and after him to his son. They there- {fore spoke ill of her to him and acted wrongfully towards her before fhim, so that they might cause him to renounce her. They said,
e “She is neither wise nor judicious; her feet are like the hoofs of a
® horse,” and as some say, “like the hoofs of an ass, and she has leng a hair on both her legs.” He therefore tested her intellect by disguis- | ing the throne and acquainted himself with the state of her feet by
smeans of the court, where she had to expose herlegs As to disguis- fing the throne, it was done by increasing (the precious stones) in Méome places and decreasing (them) in other places. This is a well- aknown narrative given in books on the commentary of the Kur’dn. mt is related that when she resigned herself (to God), submitted her-
F self (to Solomon), and acknowledged her injustice to herself, he mar-
B yied her and restored to her her kingdom in al-Yaman. He used to
visit her borne on the wind, once a month, and she gave birth to a
5 Bon, whom he named David, but who died in his lifetime.
e~«- Some say that he placed, that is to Bry when he caused altera- f tions to be made in the throne, red stones in the place of green ones sand green ones in the place of red ones. ‘“ And when she cume, it
B: was snid, ‘ Was thy throne like this?’ She said, ‘It might be it.’ ”*
- 1 Al-Kur’4n XXVII-40. * Idem XXVII-41, » Idem XXVII-42.
316 AD-DAMint’s
Some say that she knew it to be hers, but gave them a dubious answer, in the same way that they had tried to confound her ;—so al-Mukatil says. ‘Ikrimah says that Bilkts was wise and~did not say, “ Yes,” for fear of telling a lie, and did not say “No,” for fear of being found fault with, but said, “It might be it (as though it were so);” from which Solomon understood her intellect to be perfect, because she neither affirmed nor denied it (to be hers). Some say that she felt confased in the matter of the throne, because, when she desired to present herself before Solomon, she called her people and said to them, “ Verily, this is not a "(mere) king, and wo have no power to withstand him.” Then she sent to Solomon saying, “I am coming with the kings of my people to see what your order is and what it is that you invite us to do in the matter of your religion.” Then she gave orders in regard to her throne, which was of gold and silver set with rubies and other precious stones. She had it placed in the midst of seven rooms with seven locks, as has been already mentioned, and she appointed watchmen to guard it and said to the person whom she had appointed to succeed her, “ Take care of what is before you ; let not anybody approach it, nor do you show it to anybody, until I return.” Then she proceeded to the presence of Solomon with twelve thousand Himyaritic kings from al-Yaman, each one having under him several thousand men. “ And when she came it was said, ‘ Was thy throne like this?” The state of the throne having confused her, “She said, ‘1t might be it?” + “ It was (then) said to her, ‘ Enter the court.’”* Some say that the court was a palace made of glass, which was as though it were water in transparency (whiteness). Some say that it was a court inside the house, and water, in which were placed a great many aquatic animals such as fish, frogs, and others, was made to flow under it. Then Solomon’s throne was placed in front of it, and the court looked to one who saw it, as though it were a tank of water. Some say that he had the court built of this description in order to look at her feet and legs without having to ask her to expose them, and others say, in order to find out the extent of her understanding, as she had done with him in the case of the slave-boys and girls,*
> Al-Kur’in XXVII-42., ¢ Idem XXVIT-44. 3 See foot-note in Sale’s T. of al-Kur’an on XXVII-36. |
BAYit AL-HAYAWAN 317 -
Bich incident has been already given under the letter » in the art. wast, Solomon then sat on his throne and called Bilkis; when B’came, “It was said to her, ‘Enter the court;’ and when she 4 vit, she reckoned it to be an abyss of water, and she uncovered egs,”* to wade through it to Solomon, who looked at her and mought her as regards her legs and feet to be the handsomest of Benkind, excepting for the hair on her legs. When he saw that, Bé turned his eyes away and called out to her saying, “ ‘Verily it is Moourt paved with glass !’”* “and not water.” He then asked hor Be accept al-Isl4m, and she, haviny seen the case of her throne and That of the court, accepted it. Some say that when she reached the Sourt and thought it to be an abyss of water, she said to herself, A Solomon desires to drown me, whilst killing me would have been an ier thing for me to bear than this;’’ henco her saying, “‘I have onged myself,’”* meaning thereby, in thought.
P' It is said that when Solomon wanted to marry her, he disliked The large quantity of hair he had seen on her legs, and so asked men, What will remove it?” They replied, “A razor.” But she snid, No i iron is ever to touch me.” He therefore disliked (the idea of) ™ razor and said (to them) that it might cut her legs. He next sked the genii, and they replied, “ We do not know. ” He then Bsked the demons, who replied, “ We shall dodge that for you, so that her legs will become like white silver.” “They employed the Guicklime and hot bath plan, which has become known only since then and was unknown before. When Solomon married her, he Joved her very much and confirmed her in her kingdom, and having Ordored the genii, they built for her in the land of al-Yaman three Dy aatles, the like of which in beauty and height, people had never ‘ jeen before; they were Sailbhin, Baindn, and Gumdain. Solomon used to ‘visit her once a month and stay with her for three days, starting ynd arriving in the morning, being borne on the wind from Syria (to al-Yaman and from al-Yaman to Syria. She gave birth by him to a son, whom he named David and who died in his lifetime.
f Bilkts was the daughter of Shnr@bil of the offspring of Y4rab iD, », Rahn. Her father was a great king and was the forty-first in
t Al-Kur’in XXVII-44. * Ibid. -% Idem XXVII-45.
318 AD-DaAnfri’s
direct descent as a king (from Y&rab), he being the last one, He was the king of the whole of al-Yaman and used to say to the . neighbouring kings, “‘ No one of you is my equal;” he therefore * refased to take in marriage their daughters. He married a female .
Mot. ete REL
out of the genii, whose name was Rayhanah bint as-Sakan, by whom . he had a daughter, namely, Bilkis, who was the only child he had, This is confirmed by what is said in a tradition, namely, the Prophet's. words, “ One of Bilfis’s parents was a jinnt.” When her father died, —
she was desirous of securing the kingdom for herself, and so asked her people to take the pledge of allegiance to her. A portion of the people obeyed her, but another portion rebelled against her, and elected a man as a king over them. Thus the people were divided into two parties, each party taking possession of a part of al-Yaman. Then the man who had become the king of one of the parties com- menced to behave badly towards the people of his principality, so much so that he extended his hands to the women of his subjects and committed immoral acts with them ; his people therefore desired to depose him, but could not do so. When Bilkis saw this state of affairs, she was seized with indignation and sent to him offering herself in marriage to him. He replied, “Nothing deterred me hitherto from asking you in marriage but fear of disappointment.” She answered, “T do not want anything from you; you are (my) equal in nobility, but collect my people and demand me in marriage from them.” He did ac- cordingly, and they consulted her, upon which she said, “TI accept (him).” They therefore married her to him. When she came to him in a procession and entered his bridal chamber, she gave him wine to drink till he became drank and powerless. She then cut his head off, and going away during the night to her house ordered his head to be placed on the gate of her house. When the people saw that, they knew that the pretext of marriage was only a trick and treachery on her part. They then collected round her and elected her a queen over them. It is related in a tradition, on the authority of Aba-Bakrah, who said that, when the news of the Persians having elected a daughter of Kasra as a queen over them reached the Prophet, he said, ‘‘No people that have handed the government over them into the hands of a woman will ever flourish ;”—s0 al-Bukhart has related.
. BAYiT AL-BAYAWIN 319
. (Supplementary information.) Know that physicians attribute
"to the hot bath with (and) lime both beneficial and injurious ' properties. The following are among its beneficial effects. It opens out the porea(of the skin), relieves the flabbineas of the , akin, removes the wind, protects the constitution from diarrhea and moisture, clears the body of dust and perspiration, cures itching, the 'ftch, and fatigue, renders the body soft, helps digestion, prepares “the body for receiving nourishment, renders contracted and shri- ‘yelled limbs active and brisk, causes catarrhs and rheum to be- -oome ripe, andis beneficial in quotidian fevers, hectic fever, quartan ‘ague, and phlegmatic discharges after they have become ripe. I _(the author) say (that it is capable of doing all this), if a clever phy- ‘sician recommendsit. The following are among its injurious effects :— It facilitates flabbiness in weak limbs, depresses the body, reduces the ‘internal heat, weakens limbs and muscles, and decreases the sexual .power. The proper time for its use is after exercise and before a ‘ meal, excepting in the case of those who suffer from exhaustion and ' are subject to an excessive secretion of bile. Beware of entering a hot bath-room and coming out suddenly while the body is hot; the proper course is to go first into the dressing room gradually and to cover oneself with clean and fumigated clothes, and to avoid women for a whole day and night. Sexual intercourse in a hot bath is disapproved, because it gives rise to dropsy and other serious diseases. Jt is also disapproved for a person to drink cold water after hot and sweet food, fatigue, sexual intercourse, a hot bath, and a meal, because it is highly injurious to do so. The best hot bath-rooms are those which are old and lofty, and contain fresh (sweet) wator. As to lime, it is hot and dry. Al-Gazz&li states in al-Zhyd’ that the application of lime before a hot bath is a prophylactic against leprosy, the washing of both feet with cold water in summer is a prophylactic against gout, and the voiding of urine in a hot bath in the standing posture in winter is more useful than drinking medicines. He states that the leaning of one’s back against a wall of a hot bath-room is disapproved. He means that the lime should be first applied to the body before pouring water over it, and then the hot bath is to be taken ; but it is necessary to use marsh-mallow before its application as a safeguard against its escharotic action, and then to wash the hody
320 AD-DANini’s
with cold water and dry it. If, however, one chooses to apply lim in the first instance, it would act as a prophylactic against leprosy, acs cording to what al-Gazzalt and others say. A little of it ought to be taken on a finger and smelt, then the following words ought to be uttered over it, “ May God grant peace to Sulaiman b. Dawud!" which ought then to be writte on the right thigh, upon which the person using it will perspire before the application of the lime; the perspiration is then to be wiped off and the lime to be rubbed over the body, which ought to be done in a hot room to hasten perspiration. ' After that the following preparation ought to be used :—safflower or: bastard saffron, seeds of marsh-melon, and rice-flour, well-kneaded with myrtle-water, apple, and rose-water and then warmed in a vessel ; it is then to be rubbed over the body mixed with honey. This has the ’ effect of cleaning the body and acting as a prophylactic against thirty *
diseases, such as leprosy, leace, alphus, pimples or pustules, vesicles, j
and others of a like nature. Al-Kazwinf states that, if orpiment and ;
- the ashes of vine be mixed with lime and the mixtare rubbed over the : body and then the body is washed several times with the flour of barley « and beuns and seeds of marsh-melon, the hair (on the body) would be- ‘ come so weak that it is hardly likely to return. The Im&m, the very - learned Fakhr-ad-dip ar-R&zi says that, if lime be applied before or-
piment, it sometimes causes freckles, but.its injurious effects may be
avoided by the application of rice (flour) and safflower, which in the case of persons with a hot temperament ought to be kneaded with the
water of barley and rice, marsh-melon, and eggs, and in the case of
pergona with a cold temperament with the water of sweet marjoram | or wild thyme ; it is necessary to mix with lime, aloes, myrrh, and
colocynth, of each a dirham in weight, as a safeguard against itching |
and blisters.
(Conclusion.) Malik relates in al-Huwaffa’, out of a tradition of Abfi-Hurairah, who said that the Prophet said, “I saw one night a malignant (‘i/rtt) jinnt travelling with me and coming in my direction with a burning torch, and every time I looked in that direc- tion, I saw him. Gabriel thereupon said to me, ‘ Shall I not teach you the words which, if you utter, his torch will be extinguished and he will fall prostrate with his mouth on the ground.’” The Apostle of God replied, “ Yes,” upon which Gubriel said to him, “Say, ‘I take
HaAYAT AL-HAYAWAN 32L
. with the face of God the Beneficent and with His complete which neither the pious nor the impious ones can transgress, = the evils which descend from the sky or which ascend to it or bare created on the earth and come forth out of it, and from the Rations of the night and day and from the accidents of the piFina day, excepting such as bring good. O Merciful God !’” radition regarding the ‘ifrtt, who came suddenly upon the or Bot with the object of diverting him from his prayer, and whom ME Prophet strangled and wished to tie to one of the columns of the 5 qne, has been already given under the letter ¢ in the art. oF.
oat (al-‘Ifo).—Ibn-al-Athir says in an-Nihdyah that it may
Sr lt either with a kasrah or a gdammah. It means a young ass, fern. being ‘iftoah.
aha (al-‘Ukdb). * —[The eagle.] A certain well-known bird. '" a'kub, because it is of the fem. gender and because (the measure) Sa)! is specially the measure of the plurals of fem. nouns, thus ‘and, Bl a'nuk, and dhird' pl. adhru‘. The pl. of mult. is Skbdn; and Wakdlin is the pl. of pl.. A poet says:—
| : - Eagles (‘akdbfn) on the day of battle go up to the sky and come down.”
:.” Its sobriquets are abit’l-ashyam, abi’l-hajjdj, abd-hussdn, abit’d- fahr, and abi’l-haitham. The sobriquets of the female are umm-al- Fhawdr, umm-ash-sha‘w, umm-tilbah, umm-lawh, and umm-ul-haitham. sThe Arabs call it al-kdsir (one contracting its wings in order to descend or alight), and itis (also) called al-khuddrtyah (black) on fscoount of its colour. Itis « word of the fem. gender, but some gay that it may be applied to both the male and the female, the Paistinction between the sexes being made known by means of the B qualifying noun.
f: It is said in al-Kdmil that the eagle is the lord of birds, and that Y Ptho vulture (an-nasr) is their superintendent. Ibn-Dafar says that the eagle is sharp in sight, and that on that account the Arabs say, :* ‘Sharper in sight than an eagle.” The female of it is called
4 1 In Palestine it isa generic name for all the smaller and larger eagles sand buzzards, and is applied to Buteo vulgaris and Aguila chrysaetus. In Egypt pit is applied to Haliattus albicilla.
f 2
me:
322 AD-DAMini’s .
lakwah. Al-Batalyawst says in ash-Sharh that al-Khaltl says al-lakiwah and al-likwah, spelt with both a fathah and a kasrah, m an eagle swift of fight. The eagle is (also) called ‘ankd’ mug because it comes from a distant place, but it is not the same ‘ank? the oné a deseription of which will be given presently. In this ee are explained the following lines of Ab@’l-‘Ala al-Ma‘rri :— !
“I see that al-‘ankd’ is too big a bird to be chased ; Oppose him whom you can cope with in opposition, And suspect all friends (brethren) as being bad, And trust not any heart with a secret. Had the constellation Gemini (or Orion) given them information abot me, It would not have risen out of fear of being chased. How many are the eyes that hope to see me, But at the sight of me the light of the eyes is lost !”’
The following lines are also out of a poem of his, in which hi has expressed beautifully :—
“Tf you desire for a life (of ease), seek a middling one, ) For on reaching the extreme, that which has become long becomes short; | Full moons fill up the deficiency (in their state) when they are pew !
moons, And diminution overtakes them when they are full.”
The following lines in the same sense are by Ibn al-‘Afif at . Tilims&nf :— “O you with the face of the fall moon, will fortune help me? Through my misfortune a line of hair has descended on your cheek. Yes, he has gone to the extreme end in cruelty, But on reaching the extreme, that which has become long becomes short.” | It has been already mentioned before that the eagle when it ories out says, “ There is peace in being at a distance from men.”
|
There are two species of it, ‘ukdb (eagle proper) and zummaj. As to the eagles, there are some of a black colour, some of a peach (green) colour, some of a reddish black colour, some of a white colour, and -some of a red (chestnut) colour. There are some of them which dwell in mountains, some in deserts, some in thickets, and some round about cities. It is said that their males are birds delicate in bodies, not worth anything. Ibn-Kh. states at the end of the biogra-
Bayit AL-RAYAWIN 323
ie KAtib, “ All the eagles are females, and the thom is another bird of a different specics ; some reads them, which is one of the marvellous things. poct says, satirizing a person named Ibn-Say-
bn-Sayyidah,) “Thou art not other than the like of the
tr is known, but he has a father unknown.’ s”
rs three eggs mostly and hatches them for thirty tds of prey, excepting it, lay two eggs and hatch days. When the young ones of the eagle come sggs), it throws away one of them, because it finds all three of them, which is so on account of the want apart. Another bird named kdsir al-iddm and fah takes pity on the young one which tho eagle ars it. It is a habit of this bird to feod all wander- young birds,
gle seizes any prey, it does not carry it immediate- ut keeps on removing it from place to place, and down on any but elevated places. When it seizes 7, it begins to eat first the little ones and then takes
hottest, strongest in movements, and driest in all the birds of prey; it is light in its wings and taking its morning meal (perhaps) in al-‘Irak and \ (perhaps) in al-Yaman. Its feathers, which are ak in winter and its ornament in summer. When it 'y to rise up and blind, its young ones carry it on take it from place to place. They then search for in India, on the top of a mountain, into which they n place it in the rays of the sun, upon which its Il off and new ones spring on it, and the dimness of way. It then plunges itself (dives) into that spring, warns to its original youthful state. Celebrated ho
the name thus, whilst De Slane gives it as Ibn-Stda in his >. Vol. IIT, p. 805, * Lane's Lex, art. cao,
324 AD-DAMiRi’s
the praises of Him who is able to do anything, the inspirer of every 3 being with (the knowledge of) its right course ! 3
At-Tawhidi states that one of the wonderful things with which’ eagles are inspired is that, when they suffer from (disease of) their’ livers, they eat the livers of hares and foxes, upon which they becomo: well. They eat serpents excepting their heads, and birds excepting their hearts, which sense is indicated by the following lines of imrv’ wl. Kais :-— |
“The hearts of birds, fresh and old (brought by it).
To ita young ones in the nest, were as though jujubes and old bad dates.” In the same sense are the lines of Tarafah b. al-‘Abd.
“The hearts of birds at the bottom of its nest, :
Were as though the stones of bad dates thrown away at some of the
meals,”
Bashshir b. Burd the blind, the poet, having been asked, “ Had God given you the choice of being an animal, what animal would you have chosen (to be)?” replied, “The eagle, because it remains where beasts of prey and quadrupeds cannot reach it; the birds of prey turn away from it ; and it rarely goes in search of prey; but deprives all preying animals of their prey.”
One of its characteristics is that its wings are always fluttering, ‘Amr b. Hazm says :—
ccAfra’ has left my heart, as it were
The wings of an eagle, which are constantly fluttering.”
It is related in ‘Ajd’ib al-makhlakdt, under the head of stones, that the ecagle-stone is a stone resombling the sced of tamarind; if it be moved about, a sound is heard coming from it, but if it be broken, nothing is found inside it. It is found in the nest of the eagle, which brings it from India. Ifa man goes to take its nest, it throws this stone out to him, so that he may take it and return, as if it knew that men’s search for it is on account of the properties it possesses. Among its properties are the property that, if it be hung on the person of one in difficult labour, she will be delivered quickly, and the property that whoever places it under his tongue will overcome his opponents in argumentation and will remain in the
payit aL-BAYAWIN 325
ptate of having his want accomplished. A thing resombling this will be mentioned under the letter w in the art. p=/!.
.« . The first ones to chase with it and to train it (for the chase) were i, the people of Morocoo. It is related that Kaisar, the king of the te Greeks, sent an eagle as a present to Kasra, the king of Persia, and ~ wrote to him, “ Train it, for it will do what most of the species of & hawks cannot do.” He therefore ordered it to be trained, which was Y secordingly done, after which he chased with it and was pleased with sit He then caused it to be starved for the purpose of chasing with 1 It, but it attacked a boy belonging to his staff andkilled him. Kasra & thereupon said, ‘ Kaisar has committed a raid on us in our country * without any army.” Kasra then sent him the present of a leopard ~ or a lynx and wrote to him, “I have sent you what you may be able © to kill gazelles and such other wild animals with,” but he conceal- ‘, ed from him what the eagle had done. Kaisar was pleased with it, “: because it answered the description that was given of it. Then, one : “day, not being watched, it seized one of his servants as prey. He thereupon said, ‘“Kasri has chased us as prey, but we chased ‘him as prey before, so there is no harm in it.” When Kasra heard | of it, he said, “I am Abd-Sasdn.” : [The author here quotes from Ibn-Kh. the account given by al- - Asma‘! regarding the interview he had with ar-Rashid after Ja‘far * was put to death.* The author then narrates the different reasons given by historians for ar-Rashid’s patting Ja‘far to death and . narrates first the reason given by Abt-Muhammad al-Yaztfdi, namely, - on account of (setting free) Yahya b. ‘Abd-Allah al-‘Alawt.]*
_ Itis related in the History of the lord of Hamfh and other books that ar-Rashid could not bear remaining apart from Ja‘far and also from his own sister ‘Abbdsah, the daughter of al-Mahdi. He therefore said to Ja‘far, “I shall marry her to you, so that it may be lawful for you to look at her, but you are vot to touch her.” They then used to be present together in
- ar-Rashid’s sitting room, and when ar-Rashid used to rise up and — Jeaye the room, they two used to fill themselves with wine, and both
2 De Slane’s T. of Ibn-Kh.’s B. D, Vol. I, p. 313. 2 Idem pp. 308—309.
326 AD-DAMiRI's
being young, Ja‘far used to rise up, go to her, and have sexual ins tercourse with her. Aftera time she conceived and gave birth to a son, but being afraid of ar-Rashfd, she sent away the baby in charge 4 of some domestics in her service to Makkah. The affair thus res mained concealed, until a quarrel having taken place between m4 and one of her female slaves, the latter exposed the affair of the 4 child and gave information regarding the place of its concealment,: 4 the name of the female slave who was with it, and the ornaments and, clothes it had with it. When ar-Rashid went to the pilgrimage, he: sent some one, who went and fetched the child and the domestics in charge of it. Finding the affair to be true, he wreaked his ven-. _geance on the Barmakides.
It is (also) said that ar-Rashid put Ja‘far to death, because the’ latter had amassed, and taken possession of, for himself, the landed | estates of the world, and whenever ar-Rashifd travelled, he passed not an estate or a garden but was informed that it belonged to Ja‘far. This state of affairs continued, until Ja‘far committed an injurious action against himself, by sending for one of the Talibites and cutting’ his head off, without his being ordered to do so. On account of that, ar-Rashid held it lawful to shed Ja‘far’s blood.
[The author here gives, as another reason, the incident of ar- Rashid having received an anonymous memorial. |?
seh. tm BY a et
Some say that the Barmakides desired to spread heresy and cor- rupt the kingdom, and therefore ar-Rashid had vengeance on them and killed them. But I (the author) say that this statement is far from being true and that I do not believo in its truthfulness. _
It is said that Masrfr related, “I heard ar-Rashid, the year he performed the Pilgrimage, which was the year 186 A. H., saying during his act of circuiting the Ka‘bah, ‘O God, Thou knowest that Ja‘far is deserving of the punishment of death. I ask for Thy blessing in putting him to death; favour me, therefore, with Thy blessing !’”? When ar-Rashid returned to al-Anbar, he sent Masrar and Hammad. to Jo‘far ; they went to him and found a singer sing- ing to him :—
1 De Slane’s T. of Ibn-Kh.'s B. D. Vol. I, pp. 309—810.
gayit alL-HAYAWAN 327
70 not at a distance, for death will come to every man ; 36 may visit him in the night or in the morning.” feapon Masrfir said, “For that very reason I have come ; God mverily, caused it to visit you. Answer the summons of the menmandor of the faithful.” He, therefore, gave away his pro- fy. in charity, manumitted his slaves, and declared all per- fa,against whom he had any claims to be free from them. Maaror then took him to the house in which or-Rashid was, and after isoning him, shackled him with the shackles of an ass, and then mformed ar-Rashitd, who said, “Bring me his head.” Masrar seturned to ar-Rashid twice (without executing the order), upon A thich the latter abused him and shouted at him. Masrfr then c ntered the room in which Ja‘far was imprisoned, and cutting his ad off brought it to ar-Rashtd. This occurred on the first (new \ Fon day of Safar 187 A. H., Ja‘far being at the time thirty-seven years of age. His head was then impaled on the bridge and every piece (of his body) ona bridge, in which state they remained, until ar- FRashtd at the time of his starting for KhurAsfn passed by it and said, “This (body) ought to be burnt,” upon which it was burnt. After fputting Ja‘far to death, he beset the Barmakides on all. sides and ‘pursued them, and it was proclaimed that there was no quarter for Ethem, excepting for Muhammad b. Khilid b. Barmak, his son, rand his party, on account of his knowing of their innocence.
s [The author hero gives the incident about ‘Ulayyah bint al- # Mahdi asking ar-Rashid his reason for killing Ja‘far.]*
| e _ When J‘afar’s body was impaled, Yazid ar-Rakfsht happened ¢ x to seo it and said the following lines :—
“By God, were it not for the fear of the slanderer, —
And the eye of the Khalifah sleepeth not,—
We would have circuited around your palm-trunk® and touched and kiss- ed it,
In the same way that men touch and kiss the (Black) Stone (of the Ka‘bah).
O Ibn-Yahya, I never saw before you a sharp sword
Having ite edge broken by a sharp sword.
7 1 De Slane’s T. of Ibn-Kh.'s B. D. Vol I, p. 319, 4 The post on which ~ - Sattar was crucified.
328 : aD-pamini’s
Let all the pleasures and the world say adieu To the state of prosperity (empire) of the Barmakides !”’
Ar-Rashid having heard of his lines, caused him to be present before him and asked him, “ What led you to do what you have done, when | you have heard of our warning that nobody is to stand before his : body or to compose an elegy on him?” He replied, ‘He used to give me every year a thousand dinfrs.” Ar-Rashid thereupon ordered | two thousand dinfrs to be given to him and said (to him), “You will . always have it from me while I am alive.”
It is related that a woman stood before the body of Ja‘far, and seeing his head hanging, said, “ By God, you have verily become a wonder to-day, for in liberality you were an extreme.” She then recited the following lines :—
“When I saw the sword mixing with (the blood of) Ja‘far,
And the Khalffah’s crier cried out for the arrest of Yabya,
1 cried over this world and became certain
That the end of man one day is his separation from the world;
It (the world) is nothing but a dynasty after dynasty,
It gives the fortunate one and punishes the afflicted one;
Whenit raises this one to a high position of government,
It lowers the other one to the lowermost depth !"” Then she passed on, as though she were wind, and did not stop (anywhere).
When Sufy&n b. ‘Uyainah heard of Ja‘far having been put to death and of the misfortunes that had befallen the Barmakides, he turned his face towards the Kiblah and said, “‘O God, verily, Ja‘far provided me with the provisions of this world, provide him with the provisions of the next world!”
Ja‘far was great in liberality and in giving gifts, and narratives regarding him are well-known and recorded in chronicles. None of the wazirs ever attained the position that Ja‘far did in ‘the service of ar-Rashid, who used to call him his brother and take him under his cloak. When ar-Rashid put Ja‘far to death, he kept his father Yahya permanently in prison. The Barmakides were highly liberal and generous, a3 is well-known regarding them. The period during which they held the office of wazir to ar-Rashtd ‘was seventeen years.
a gayit al-gayawin 329
[Tbn-Ishak states that az-Zubair b. ‘Abd-al-Muttalib said with ard to the serpent, on account of which Kuraish were afraid to Mild the Ka‘bah until the eagle snatched it away, the following
v + -¥ A] i—
= “I wondered at an cagle descending & To a serpent (ath-thu‘tdn) which was full of agitation, ke’ Which was making a noise with ite skin, mw’, And which repeatedly jumped ; et’ When we went to lay the foundation, it attacked (us), - And we were frightened to build, for it was one to be dreaded. maze When we were afraid of driving it away, there came Fi’ An eagle which soared in its flight and then descended; fe It seized the serpent and drew it to itself, °° And left to us the building without an obstacle. © We then got up and collected together to build it; B, The foundations and the earth of it belong to us; om: Jn the morning we raised its foundations, When our private parts had even no clothes on them ; fe: The Lord has honoured the Band-La’ayy with it, -: Nor is its original possession to pass away from them. The Banv-‘Adi did, verily, collect there (at one time), ©: And at another time the Band-Kilab went repeatedly to it, s. But the Lord has assigned it to us as a mark of honour, mB! «= And with God is to be sought « recompense.” Abn-Abd-al-Barr relates in al-Zamhid regarding ‘Amr b. Dinar as ‘ ving said that, when Kuraish desired to build the Ka‘bah, a serpent Gamo out of it and opposed them in their work of constructing it, Spon which a white eagle came there, seized it, and threw it in the lirection of Ajyad.? It is thus given in some of the copies of ¢ “a whilst in some simply a white bird is mentioned.
&: (Information.) Ibn-‘Abb&s relates that Sulaiman b. Dawud (the Prophet) having missed the hoopoe, called the eagle, the lord of birds gand the most prudent and boldest of them all, and said to it, ‘‘ Bring ‘me the hoopoe this moment,” upon which the cagle lifted itself ‘up towards the sky, until it clung to the extreme limit of the air and feaw the world underneath like a saucer before a man; it looked Ztowards the cast and then towards the west, when it saw the hoopoe ‘approaching from the direction of al-Yaman. It then cried out at
3 A place in the flat marshy ground of Makkah.
380 ap-paxit’s
it, upon which the hoopoe said to it, “I ask thee by the truth of . Him who has given thee power over me and strengthened thee, to | have compassion on me!” The eagle replied, ‘“ Woe betide thee! ‘ Verily, the prophet of God, Sulaiman, has sworn that he will either — torment thee or kill thee.” It then proceeded with the hoopoe, and , meeting on the way vultures and soldiers out of birds, they frightened — the hoopoe and informed it of Sulaiman’s threat. The hoopoe | thereupon asked (them), ‘What is my position and what am I (in regard to the affair), or has not the prophet of God made an exception (to his oath)?” They replied, “ Yes, he said, ‘or he shall bring me obvious authority.’:” The hoopoe said, “Then I am saved!”? When it entered where Sulaiman was, it raised its head and slackened its tail and wings, out of humiliation to Sulaimfn, — who asked it, “Where hast thou been absent, instead of attending to thy work and being in thy place? I shall surely torment thee with a severe torment or will surely slaughter thee.” The hoopoe replied, “ O prophet of God, remember your standing (hereafter) in the presence of God, in the same manner that I am standing before you.” Sulaiman’s skin thereupon quivered, and he trembled, and then pardoned it. A narrative like this will be related under the letter 3 in the art. o4a¢/1.
(Lawfulness or unlawfulness.) It is unlawful to eat the eagle, because it possesses a talon. There is a difforonce of opinion with regard to the question whether or not it is desirable to kill it. Ar- RAfitt and an-Nawawt in (the chapter) al-Hajj have decided that - it is desirable to kill it, whilst in Sharh al-Muhadhdhab it is decided that it belongs to the class of animals which it is neither desirable nor undesirable to kill, being of a class of animals which are both profitable and injurious. I (the author) state that this is what has been decided by the Kadi Abé’{-Tayyib at-Tabari, and that it is to be depended upon.
(Proverbs.) ‘More inaccessible than an eagle of thesky.” ‘Amr b. ‘Adf addressed this saying to Kasir b. Sa‘d in the well-known narra- tive of az-Zabba’. Ibn-Duraid says regarding it in his Mak sdrah :—
2 Al-Kur’éu XXVII-90.
BAYT AL-HAYAWAN 331
4 “Al.waddab (Jadhimah) was cut short of her for whom he had hoped
ei By the drawn sword of the decree of death,
’; And ‘Amr then rose up to take his blood-revenge,
m. And put down from her her high surroundings ;
* He caused as-Zabba’ to descend by force,
% When she was higher than the eagle of the atmosphere (awh) of the sky.” Thé poet has given the eagle the position of theatmosphore of the sky, Mm account of the inaccessibility to it, the word al-lawh meaning the atmosphere between the earth and the sky, and so also tho word 2 jaw. The story regarding it as narrated by the historians Ibn- o ishAm, Ibn-al-Jawzi, and others is as follows, their statements
being all mixed together in it:—
i. Jadhimah al-Abrash was the king of al-Hirah and the sur- Founding towns; he ruled for sixty years and possessed a great ‘deal of authority; those ncar him dreaded him and those at a distanco Respected him (from fear). Ho was the first one to burn candles before him, the first one to use the catapult in war, and the first one during whose time tho kingdom in the land of al-‘Ir&k was foonsolidated. He attacked Mulaih b. al-Bara’, who was the king of ral-Hadar, which intervenes between the country of the Greeks (ar- sROm) and that of the Persians and which is tho place that ‘Adf b. jZaid montions in his lines: —
" - “When the lord of al-Hadar built it,
And when the ‘Tigris and tha Khabar collected their waters in it,
He built it of marble and pl.stered it with lime;
In ita shelter birds made their nests;
The evil accidents of fortune did not frighten him,
But the kingdom passed away from him,
: And his gate was deserted.”
| PJédbtmal killed him and drove away his daughter az-Zabba’, who Ewent over to the Greeks. Now, az-Zabba’ was wise, learned, F Arabic in her specch, excellent in exposition, great in authority, and ‘great in energy. Ibn-al-Kalb? statos that there was none among e women of her time more beautiful than she, and that her proper imame was Fari‘ah. She had such long hair that when she walked, fehe dragged it behind her, and if she spread it, it covered hor, on which account she was named az-Zabba’.
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as
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332 AD-DAMiRi’s i He further states that her father was killed before the advent of , Jesus, the son of Mary. Her energy having increased, she | gathered together men, expended a large amount of mioney, and | returned to her father’s country and kingdom, from which she. removed Jadhimah. She then built on the two banks of the’ Euphrates two cities opposite each other, ono on the castern side and | the other on the western side, and constructed between them a passage under the Euphrates. Whenever her enemies came near her and nearly vanquished her, she used to retire into it and defend herself. She dismissed all men from her service, and she was a virgin, but without any (carnal) desire for men. Now after the war, there was peace between her and Jadhimah, and his mind having induced him to ask her in marriage, he collected his nobles and con- sulted them regarding it. They all remained silent, excepting Kastr, who was his cousin, and wise and clever. He was his treasurer, the manager of his affairs, and the support of his state. He said, “O King, may you refuse to do a thing that would occasion your being cursed! Verily, az-Zabba’ holds men to be unlawful (for her) ; she is a virgin, but without any (carnal) desire for men, and has no desire for wealth or kindness, whilst she has a spite (revenge) against you, and the right of blood does not remain dormant. She has now left you alone out of fear and caution, but malice is buried in the heart’s core, where it lies in ambush like fire concealed in flint (stone) ; if you strike the stone, it lights it up, and if you leave it alone, it re- mains hidden. The King has numerous equals among the daughters of kings, and they will profit greatly through him, whilst God has rendered your position sufficiently independent of (above) any desire (greed) for any one inferior to you, and the Lord has magnified your office. There is nobody above you.” It is thus related by Ibn-al- Jawzi and others, but Ibn-Hishim, the commentator of ad-Durai- dtyah, and others state that it was az-Zabba’ that sent to him to ask to be married to him and to offer herself to him, in order to join his kingdom to hers. His heart being inclined to her proposal he consulted his ministers, all of whom were of the opinion that it was a good thing, excepting Kasir, who said, ““O King, this is a dodge for treachery and a stratagem.” He would not, however,
Pie, ae
HAYAT AL-HAYAWAN 333
! stor to his advice. Ibn-Hisham states that Kasir was not actually in stature but was simply called by that name.
® Tbn-al-Jawszt states that Jadhtmah replied, ‘The right judgment fy what you have opined and said, but tho heart is wistful and yearns tor what it loves and is fond of, whilst every man has his destiny (decreed), to flee from which there is no asylum of refuge.” Ho ighon sent to her a person to ask her in marriage and to tell her of ‘gdoh things as might make her desirous and inclined to accept the proposal. His messonger then went to hor, and when she heard his ‘words and learned his object, she said, “ I am pleased with your ‘arrival. ** She then expressed to him her joy and her great desiro Hor the king, and after honouring his messenger and raising his "position, said to him, “I had turned away from this affair (marriage), tout of fear that I might not be able to get an equal, but the king As above my position and I am below his position. I therefore grant what he has asked and desire what he has proposed, and were it not that the most proper thing is for men to move in a business like this, I should have myself proceeded to ‘him and visited him with a valuable present for him, consisting of male and female slaves, troops of horses, arms, wealth, camels, ‘goats and sheep, and other things such as clothes, furniture, and FJewels in large quantities.’ When his messenger returned, he s(Jadhimah) was pleased with what he heard in the shape of her reply “and was rojoiced at the civility and attention, which were enough to jpazale the minds of the most intelligent; he thought that she had ‘acted in that manner, on account of her desiro (for him), and his ‘mind was pleased with it. He therefore started that moment with ‘such men out of his nobles and the chiefs of his kingdom as he oould trust, Kagir his treasurer being (also) one of them. He left behind, in charge of his kingdom, ‘Amr b. ‘Adt al-Lakhmft, who was the first one out of the tribe of Lakhm to rule over al-Hirah. Tho period daring which he reigned was one hundred and twenty years, and he it was whom the genii had carried away when he was a child and then returned. When he grew up to be a young man, his mother put round his neck a neck-ring of gold and ordered him to go ona visit to his maternal uncle Jadhtmah. When the latter saw his beard
334 AD-DAMini’s
and the collar round his neck, he said, “ ‘Amr has passed the age fos a neck-ring,” which then became current as a proverb. Tbn-Hishdm, states that he ruled for a hundred and eighteen years.
Tbn-al-Jawzi states that Jadhimah having left him behind if in’ charge of his kingdom went to az-Zabba’, Having reached a village’ on the Euphrates called Nifah, he halted there, then hunted, ate, and} drank, and asked again for the counsel and opinion of his friends.4 They remained quiet, but Kastr opened the conversation by saying,4 ‘O King, how far can any resolution unfortified with prudence last? Do not trust in the elegance of a speech which has no essential ime? port in it. Do not throw at good judgment love, for it will (then). become corrupt, or at prudence desire, for it will (then) become dig-4 tant. My opinion for the King is that he should have firmness
- behind his business and take his caution with wakefulness. Were
it not that affairs come to pass through predestination, I should have.
conjured the King that he should not do it at all.” Thereupon,
Jadhimah turned towards the others and asked them, “ What is your
. opinion regarding this affair?” They replied in accordance with 4
what they knew of his desire for that affair, holding his opinion to ‘
be the right one and strengthening his resolution. Jadhtmah then :
said, ‘ The right jadgment is that of the general body and the correct ‘ thing is what you have opined. ” Kasir said, “I see that destiny § { is striving in running a race with caution and will not obey Kasir,” ' which then became a proverb.
Then Jadhimah went on; and when he approached az-Zabha’’s place, he sent a message to inform her of his arrival, upon which | she expressed her joy and great desire for him, ordered provisions to be carried to him, and said to the nobles and other men of her state and her subjects, ‘“‘ Meet your lord and the king of your state.” The messenger returned to him with the reply and informed him of | what he had seen and heard. When Jadhtmah wished to go, he called Kastr and asked him, “ Are you still of the same opinion as before ?” He replied, “‘ Yes, and my belief in it has increased. Is - your resolution still the same as before ?” Jadhtmah replied, “ Yes, | and my desire for it has increased.” Kasifr then said, “ Fortune is | not a friend of him who does not consider consequences,” which then |
me
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avi AL-HAYAWIN 335
tb. He further said, “Perhaps the affair may mend 8 wholly lost, and the rest may then remain in the ig, and with it he will have power enough to follow the ‘ourse. If you trust to your being possessed of a king- kindred, and allies, you will have certainly token rom your authority and parted from your kindred ast them into the hands of one from whose stratagem ‘ou are not safe. But if you must do it and follow ow that) they will meet you to-morrow in one body ; for you in two rows, so that when you will have Idle part of them, they will gather round you in all urround you, they will then take possession of you, us fall into their hands ; then take this al-‘As&, even by whose feet cannot be overtaken.” Jadhimah had ised to ran fastor than birds, and vie with winds in which was called al-‘Asi. Kasir therefore said to oe the affair as I have described, mount her back, for ya if you seize her forelock.” Jadhimah heard his t on without giving a reply. htmah’s messenger went away from az-Zabba', she liers, “When Jadhtmah approaches to-morrow, mect (in a body) and arrange yourselves in two rows, one d one on his left, and when he arrives at the middle lines, rush upon him from all directions, until you and beware of his escaping you.” went on with Kastr on his right. When tho soldiors ‘ody, they arranged themselves for him in two rows, zached the middle part of the ranks, they rushed upon irections, upon which he knew that they had taken im. He then turned towards Kastr, who was walking daaid, “O Kasir, you said the truth.” Kastr said, gf near you, perchance you may be able to save your- ,? but he disdained to take her, and so the soldiers him.. When Kastr saw that Jadhimah had submitted affair ond became certain of (his) being killed, he 4) himself together and jumped on the back of al-‘AsA.
336
mah, but the latter being at the time too much engaged in looking after himself to think of her, Kasir himself mounted her and giving her the reins drove her on, upon which she flew with him in the manner that a current of wind flows. Jadhimah looked at him} while she was proceeding at a long distance with him‘on her back. -{
When az-Zabba’ looked at Jadhimah from her palace, she said} to him, “ How beautiful you aro asa bridegroom, who is boing3 brought to me for exhibition in a procession !”’ They then . brought# him to az-Zabba’, and there was none with her in the palace but% virgin girls, She was seated on her couch and round about her were a thousand female slaves, everyone of them being different § from another in form and dress, and she herself looking among them } like a moon surrounded by stars. Ibn-Hishim states that az-Zabba’ had allowed the hair on her pubes to grow for a year, and that4 when Jadhimah entered, she exposed the part to his gaze and said, } * Are these the effects of a bride that you see?” He replied, “ Nay, the effects of an uncircumcised slave-woman (having a long clitoris).” She then ordered him to be executed ; he was therefore made to sit on the leather mat for execution. Some, however, state that when he entered where she was, she ordered execution leather mats to be: preduced, and they were accordingly spread ; she then said to her female servants, “Take your lord, the husband of your mistress, by the hand.” They therefore took him by the hand and made him sit on the leather mats in such a place that she might sce him and hear | his words and he might see her and hear her words. She then ordered the slave-girls to cut the veins on the outside of his hand, . which they did, placing a basin before his hands. -His blood com-— menced to flow in streams, and a drop of it having fallen on the | leather mat, she said to her female slaves, ‘‘ Do not waste the blood | of the king.” Jadhtmah thereupon said, “ You nced not grieve over blood which its own people have shed.” She said, “ By God, your blood has not satisfied (the claim of my father’s blood), nor has the slaying of you cured (satisfied) my mind, but it is only a little out of much,” which then became current asa proverb. When he died,
ee a enn Se ne ee SL Aon Wee Fe
mm ue
- she ordered him to be buried, which was-accordingly done.
Wari? AL-HAYAWAN 337
imr, he used to go out every day to the back of al- rch of news and to follow up the traces of his maternal ing one day thus gone out, he saw a ridor approaching she was riding ranning in the manner that a (current vs, ‘Amr said to himself, “As to the mare, she is Jadhi- but as to the rider, he is like a beast. It is for a (good) 1-tAx& has come,” which then became a proverb. He igir and asked him,“ What is thero behind you?” |, “Destiny has led the king, whether he willed it or 7 nose and his own.” He then said to ‘Amr b. ‘Adi, “I > have your revenge on az-Zabba’.” ‘Amr asked, it to be obtained, when she is more inaccessible than the sky ?” which then became a proverb. Kasir said, my advice to your uncle, but his death demanded of him ld go there). By God, I shall not sleep and refrain 1 revenge for his blood, while the stars shine and the sun ll obtain it, but you must cut my nose.” But ‘Amr xcused, upon which Kastr seized his (own) nose and cut afm states that Kastr said to ‘Amr, “Cut my nose and strike on my back, so as to leave marks on it, and then ye to deal with her.” ‘Amr did so. Historians, how- hat ‘Amr refused to do it, and so he did it himself ; it »said (proverbially), “It was for a (good) reason that i nose.”
awzi states that Kastr thon flod from ‘Amr b. ‘Adt and ige to az-Zabba’, who was told, “ This is Kastr, a cousin his treasurer, and the manager of his state-affairs ; he you to seek refuge.” She gave permission for him to ced him, “O Kastr, what has brought you to us, when y dangerous blood-revenge between us?” He replied, of great kings, I have come to you for anaffair for which omes to one like you. The blood-revenge which was due of the king,” meaning thereby her father, “ demanded fadhimah, which it has (now) found, whilst I have come protection from ‘Amr b. ‘Adt, who accuses me of his maternal uncle, on account of my advice to him to
eae welt tal
338 AD-paAMtrt’s
=. ees
come to you. He has therefore cut my nose. off, seized my property, flogged me on my back, cut my ears off, separated me from my, people, and threatened me with death. Being therefore frightened! of my life, I have fled from him to seek your protection and to lean ' against the support of your power.” She said, ‘“ You are very wel. come ; you will have the protection due to a neighbour and the secu- | rity due to one seeking protection.” She then ordered quarters to be ; provided for him, and he went to live there. She appointed for him‘ a regular allowance for his expenses, gave him presents, clothes, and‘ servants, and showed him great marks of honour. He remained for | a long time without his speaking to her or her speaking to him, but. during that time he tried to seek an opportunity of using stratagems | against her. She was inaccessible in a strongly-built palace situated — at the gate of the passage in which she used to defend herself, so_ that nobody could overcome her. One day Kastr said to her, “I have much wealth and valuable treasures, such as would suit kings, in al-‘Jrak ; if you allow me to go forth to al-‘Irak, and give me‘ something with the aid of which I may occupy myself in mercantile transactions and which I may show asa reason for going to obtain my property, I shall bring out of it to you as much as I can.” She therefore gave him permission and property with which ho pro- ceeded to al-‘Irik. Then taking a considerable quantity of wealth with him he returned to az-Zabba’. He brought with him a large quantity of curiosities and elegant things of al-‘Irak and added considerable wealth to the wealth (she had given). When he came to her, all that wealth excited her admiration and made her rejoice over it, and his position rose higher in her eyes. He then returned to al-‘Irfk a second time and came to her with more wealth than on the first occasion, and he increased it many times in the shape of jewels, the cloth of the kind called al-khazz, cotton stuffs, raw silk, and silks. Her regard and liking for him, in consequence of it, in- creased, and his position in her eyes became still more honourable. Thus Kasir continued totry to attain his object by such delicate attentions, until he found out the situation of the passage under the Euphrates and the road leading to it. He then went forth a third time and brought with him more wealth composed of curio-
NR en |
BAYA AL-HAYAWAN 339
gant things than he had done on the previous ) position therefore rose so high (in her estimation) to ask for his help in her important affairs, confided towards him in a way of familiarity, and imposed den of hor affairs. Kavir was a man endowed with had a good-looking face, and was learned and he said to him one day, “T wish to go on a military nst a certuin town in the land of Syria. Go, therefore, d bring me such and such a number of coats of ves, and clothes.” Kasfr replied, “I have in the town Adta thousand camels, a treasure of wealth, and a 's containing such and such things, whilst ‘Amr has € them. Had he had knowledge of them, he would m and used them in waging war against the Queen. ooking out for them like one looking out for the fortune, and now I shall go forth disguised, so that yw mo, and bring to the Queen all that together with tked for.” She therefore gave him as much wealth and said, “O Kasfr, the state of the kingdom is hy the presence of such a one as you, and by the ie as you is its state improved. T have heard that brought to Jadhtmah came to your hands and what- ay from him went through your hands. J shall not ‘ou anything that my hands can lay hold on, nor ‘ep you back from raising me.” Ono of her chief card this, said, “ Verily, he isa lion in his lurking xcited lion ready to spring (on its prey). When ‘ position he held in her estimation and of his being her good graces, he said to himself, “ Now is the time
rent. away from her to ‘Amr b, ‘Adt and said to him, w found an opportunity (for a revenge) against az- replied, “Say and I shall obey, order and J shall ler, for you are the physician to cure this uleer.” [en and wealth (are wanted),” upon which ‘Amr said, ‘ity over what T possess is all-powerful.” He then
2 ee eee
340 AD-pamMini’s
of the people of his state and mounted them on a thousand camels ig black sacks together with thoir arms, tying them up from inside the sacks. ‘Amr was also one of them. Kasfr then led the horses, th : troops, the arms, and the laden camels.
Tbn-Hish§m states that he used to travel by night and remaii in concealment during the day. ‘Amr had been described (before)! to az-Zabba’ in standing and sitting postures and as mounted; (on the back of a riding beast). Being dubious about the news regarding Kasfr, she made an enquiry about him and was informed, “He has taken the road to the little cavé (al-guwair),” + upon which shé said, “‘ Perhaps (45=* ) the little cave (may be attended’ with) calami- ties,” which then became a proverb. The word .s~* in the proverb has the sense of became, and on that account the predicate is given without a verb.
When Kasir arrived, he went to az-Zabba’, and as he had come on before the camels, he said to her, “Stand up and look at the camels.” She therefore climbed up to the top of the palace and kept on looking at the camels laden with men. She said, “ O Kasir,
Why is the pace of the camels slow ?
Are they currying stones or iron,
Or excessively cold lead,
Or men sitting on their chests?” Now Kastr had given to ‘Amr a description of az-Zabba’ and of thc secret passage. When tho camels entered the city, one of the gate keepers at az-Zabba’s gate, who were Nubathoans, had a staff in hi hand ; he plunged it into a sack, and the rod having hit one of thi men, he let wind out of his anus. The gate-keeper therefore said it the Nabathean language, “ Basha bash&!” that is to say, “evi evil!” Kasfr thereupon drew out his sword, struck the gate-keepe with it, and killed him. ‘Amr was mounted on his horse and entere: the fort after the camels. The men undid tho sacks and appearo in the city, and ‘Amr stood at the gate of the passage. When az Zabba’ saw ‘Amr, she knew him by his description; she therefor sucked a poisoned ring she had on her hand and said, “ By my ow
1 Also the name of a certain water.
waYit aL-payawin 341
by that of ‘Amr.” She then died. Some say that ‘ith his sword.
states that when a2-Zabba’ saw the camels leaning with their loads, she suspected them, and informa- wen given to her against Kastr. The large number ir large loads together with the words of the in- ‘agir) made an impression on her mind. She there-
¢ of the camels to be slow.” aes are as given above, except the last one, which is
lack sacks?”
o her slave-girls, ‘I see violent (red) death in the nich then became a proverb. He has related the nd, ‘Amr then took possession of her country and wn.
az-Zabba’ was N@’ilah, according to Muhammad b. and Ya‘kfb b. as-Sikkit, and Ibn—Jartr at-Tabari of his statement the following lines of a poct :— ‘astation between an-N iki’
1 passage of old?”
» statement of Ibn-Duraid, her name was Maisin, to Ibn-Hishim, Ibn-al-Jawz!, and others, it was xen already mentioned before.
1 in an-Nikdyah by Wn-al-Athir that a party of ferred together regarding the skill of the Bant- : by means of birds and their description to that tem and said to them, “A she-camel belonging to vay; will you send with us some one who will y the flight of birds?” They therefore said to a » them, “Go with them.” One of the jinns then ride behind him, and they went away. An eagle ings folded met them on the way, upon which the and oried. They therefore asked him, “0 boy, or with you?” and he replied, “It has folded one
842 AD-DAMinti’s
wing and raised the other, and sworn by God plainly that you are: not a man, and that you do not want a she-camel.” |
The other proverbs are, “ More given to flying than an caglo of the sky.” ‘More seeing than an eagle.” ‘ More prudent than an eagle.” If it be asked as to what its prudence consists in, it is that it comes forth out of an egg on the top of a high mountain, but docs not. move about until all its feathers are complete, for, if it moved about, it would fall. ‘More hearing than a young one of an cagle.” ‘‘ Rarer or more inaccessible than an eagle of the sky.”
(A wonderful thing.) Avenzoar (Ibn-Zuhr) has copied from Aristotle that the eagle becomes the kite and the kite becomes the eagle, thus changing the one into the other every year.
(Properties.) The author of ‘Ayn al-khawdss statos that ‘Utarid b. Muhammad says that the eagle flies (runs) away from aloes, and that when it smells it, it faints. Ifa house be fumigated with tho feathers of an eagle, the serpents in that house willdie. Its bilo is beneficial in dimness of vision and in cataract (water) in the eye, if used as a collyrium ;—so al-Kazwini states. |
(Interpretation of it in dreams.) A dream regarding an cagle indicates for a person engaged in a war, success and victory over his enemies, because it was (the name of) the Prophet’s standard. For a person near whom it alights in a dream, it indicates chastise- ment. He who sees ina dream that he has come to be in possession of an eagle or a vulture or has obtained authority over it, will acquire glory, authority, and victory over his enemy and will live a long life. If the dreamer be one of the people given to taking pains and to striving hard (in religious matters), he will become separated from men, keep aloof from them, and lead a solitary life, not taking shelter with anybody ; if he bea king, he will make peace with his enemies and be secure from their evil deeds and stratagems, and will be benc- fited by what he has with him in the shape of arms and wealth, for the feathers of an eagle in a dream are indicative of arrows and also of wealth. Its young ones are indicative of bastards, the offspring of adultery ;—so Ibn-al-Mukri says. Al-Mukdist states that he who dreams that an eagle has struck him with its talons, will experience
BAYAT AL-BAYAWAN 343
“trouble in respect of his wealth. Theo eating of the flesh of an eagle : (in a dream) indicates cupidity. Sometimes a dream about it, that «is to say, an eagle, indicates a fighting bellicose man from whom ? neither a near person nor a distant one feels secure. If it be dreamt of, as being on the top of a house or over a house, it indicates the ‘angel of death. He who dreams of having mounted on the back ‘of an eagle, if he be poor, will obtain wealth, but if he be one of the rich or noble ‘persons, he will die, because in ancient times the picture of a dead man out of the rich or nobles was represented by the picture of an eagle. If 2 woman dreams of giving birth to an engle, her son will go to the king in his service or for * wrestling.
aad! ‘(al-‘Akid)—A he-camel having small legs and a high
" homp ; : when it walks with other he-camels, it falls short of their . height, but when it lies down on its chest with them it looks higher ~ than they, on account of the height of its hamp. On that account : Tha‘labah says :—
“I sent with them a thick camel, which when walking looks short and when lying down high.”
Jlial ! (al-‘Ikdl).—A young she-camel (kalis). It also means a “year’s poor-rate out of camels and sheep and goats. A poet says :—
“He took a year’s poor-rate, and left not to us any (camels’) fur or (gonts’) hair ; How then would it have been, had ‘Amr taken two years’ poor-rate?”?
ww pha | (al-‘Akrab) '.—['The scorpion.] A certain small animal out of the creeping things, the same word being applied both to the male and the fomale. It is the n. of un. of al-‘akdrib.- The female is sometimes called ‘akrabah and ‘akraba’, which is imperfectly declined. The dim. is formed as ‘ukairvab in the same way that the dim. of Zainab is formed as Zuyainab. The male is called ‘ukrubdn; it isa small creeping thing having long legs, but having a tail not like the tails of scorpions. A poet says :—
2 To ‘Oman Prionurus avstralis (Linn.), Nebo flavipes, aud a sp. of Buthus.
344 AD-pDanint’s
‘As though the pasture of your mother, when she goes in the morning, § Were a female scorpion which a male scorpion (‘ukrubdn) treads,” ‘
Makan mu‘akrib = a place having scorpions in it. Sudg mu‘akrab = a | twisted lock of hair. 4
Its sobriquets are unm-iryaf and umm-shdhirah, and its nam in Persian is ar-rushk, as has been mentioned before. 4
Some scorpions are black, some dark (green), and some yellow’ which are the most deadly ones. The worst in inflicting pain are the; dark (green) ones. They are watery in their nature and have a large offspring, resembling (in that respect) fish' and the lizard a¢-gabb.' The death of the female of all the varieties of this species (of animal) occurs at the time of its giving birth toits young ones, for, when the latter are properly developed, they cut through the mother’s belly; and come forth, upon which the mother dies. The following lines’ of a poet are quoted (in respect of this) :— :
“A pregnant one, whose pregnancy fate is not able to bear ; |
She dies, and the embryos grow when she dies.” ‘i
Al-Jabid does not like this statement and states, “ A man who can be trusted informed me that he saw a female scorpion giving birth to its young ones through its mouth and carrying them on its back, they being about the size of lice and a great many,in number.” I (the author) say that what al-Jiihid holds to be true is the correct thing. The scorpion is very formidable when it is pregnant. It has eight legs, and its two eyes are situated on its back. A wonderful thing in connection with it is that it does not strike a dead person or a sleeping one, until some portion of his body moves, upon which it strikes him. It lives with the black beetles called al-khandjis and is at peace with them. It sometimes stings a viper, which then dies. Scorpions (also) sometimes sting one another, upon which they die ; —so al-Jahid says. It is related in al-Kazwini’s book that, if a scorpion stings a serpent and if the latter manages to seize and eat it, it is cured, or otherwise it dies. The jurisconsult ‘Uméarah al- Yamant alludes to this in his lines :—
4 rn i
‘Tf fortane leaves you not in peace, wage war against it, . And if your nearest friends serve you not, go to a distance ;
Bayi? AL-BAYAWIN 345
0 wiles of the feeble,
vipers die from the poisons of scorpions,
whoopoe shook the throne of Bilkts,
t,arat destroyed the dyke of Ma’rib,
is (your) capital, save it
without necessity ;
ciasitudes of night and day is a ficld of battle,
rich assail us in unwonted ways.”
ere quotes from the History of Ibn-Kh., out of the
rah b. ‘Ali b. Raidfn, the incident of ‘Umirah’s
yan envoy by the sovereign of Makkah to Egypt,
composed a poem in praise of the sovereign of
fr, out of which the author gives only the first
es. The author then gives some further particu-
the reason of his having been put to death by
d-din, together with the lines for which he was
jurisconsults of Egypt.* The author, however, given by Ibn-Kh. for the execution of the con-
ad-din, namely, 529 A. H., is wrong, and gives the
9 A. HL, which is the date g'ven by De Slane in
» necessity therefore of going over the author’s
the former date to be wrong.]
eof the scorpion that, when it stings » human 7from him like a criminal fearing punishment. ta wonderful circumstance in connection with it swim or move, if it is thrown into water, whether ing or running. He further states that scorpions sles for locusts, because they aro very fond of cating of catching them consists in entangling a locust 1en introducing it into the hole of a scorpion, which, hangs itself to it. If the common leek be first in- dle and then withdrawn, it will also follow it. It 1 stone and a clod of clay. The following are some ‘ul lines regarding this characteristic of it :—
‘, of Ibv-Khb.’s B. D, Vol. II, p 869. J have slightly altered
his translation to keep as near as possible to the text. 68—871.
346 AD-panmirt’s
“I saw a scorpion on a stone, The striking of which by it is a habit of its; I said to it, ‘It is only a stone, Whilst thy nature is softer than its.° It replied, ‘You have said the truth, but I want to let it know who I am.’”
The most deadly scorpions are found in two places, Shahradr’
and ‘Askar Mukram; they are the scorpions of the kind called * jarrdrdt, which directly they sting, kill (the victim), as has boon ‘ already mentioned before; they sometimes cause the flesh of the 1
victim to become scattered or putrid and flaccid, so that no one can approach him without covering his nose, out of fear of its injurious effects. A beautiful thing in connection with the scorpion is that, ' notwithstanding the smallness of its size, it kills the elephant and | the camel by means of its sting.
One of the species of scorpions is af-fayydrah (the flying species), Al-Kazwini and al-Jahid state that this species mostly kills, Ar-Rafi‘t states that al-‘Abbadt gives a view that it is valid to sell ants in Nagtbin, because the stings of the scorpions af-fayydrah are treated there medically with them. This will also be given again under the head of Properties in the art. JeV!, under the letter y. Perhaps his object in saying that is that antsare mixed with the medi- cines with which their stings are treated. There are most deadly scorpions in Nasibin. It is said that they came originally from Shahrziar, and that one of the kings having besieged Nasibin and placed them in goblets of the beverage called al-fukkd* threw them (into the place) by means of catapults.
Al-Jabid states that there used to be in the house of Nasr b Hajjaj as-Sulami scorpions which, when they stung, killed (the stung person). A guest of his (one day) went to one of the people of the
house, when a scorpion struck him on his genitals, upon which Nag said addressing him :—
“When the residents of my house sleep,
‘The scorpions carry out the punishment for breaking the religious law, If men are negligent of their religion,
For the scorpions in it strike,
Do not feel secure fromm the crawling of a scorpion
At night, if a sinner commits a sin.”
gavit at-gayawin . $17
e then went round ubout inside the house and said, “ These scor- drink (poison) from the serpent called asad sdlikh,” and then looking at a pluce in the house said, “ Dig here.” That olaee was therefore duy, and there were two aswads found there, one a “piale and the other a female.
re At-Tubaranf and Ab@-Ya‘la al-Mawsili relate regarding ‘A’ishah “as having said, “ ‘Alt b. Abt-Talib happened to visit the Prophet swhile he was praying ; so standing by his side ho said his prayer. In the meantime a scorpion came there and first reached the place where the Prophet was praying ; then leaving him, it went in the (direotion of ‘Alf, upon which the latter struck it with his shoe and ikilled it. The Prophet did not observe any harm in its being killed.” Among the authorities for this tradition is ‘Abd-Allah b. Salih, the writer of wl-Laith, who is 1 weak authority.
.’ Thn-MA&jah relates, on the authority of Ibn-Rati‘, that the Prophet ‘killed a scorpion while he was in the act of praying. It is also ‘related in his book, on the authority of ‘A’ishah, who said, “ A scor- -pion stung the Prophet while he was in the act of praying, upon which he said, ‘May God curse the scorpion! It spares neither a + person praying: nor one not praying; kill it therefore both in the tatate of ihr&m and out of it.’ ” .
The Hafid Aba-Nu‘aim relates in Zu’rtkh Ispahdn, al-Mustaz- firt in ad-Da‘wdt, and al-Baihaki in ash-Shi‘b, on the authority of Alt b. Abt-Talib, who said, “A scorpion stung the Prophet while he _ was in the act of praying ; when he finished his prayer, he said, 't May God curse the scorpion | [t spares neither a person praying ‘nor one not praying, neither a prophet nor any other person, but it ‘atings them all.” Then taking his shoe he killed it with it. He then asked for some water and salt and commenced to rub them over ‘the stung part and to recite, ‘Say, ‘ He is God alone! ete.? and the two last chapters* of the Kur’an.”
It is related in Za’rtkh Nisdjntr, on the authority of ad-Dahhak b.
Kais al-Fihrt, who said, “The Apustle of God having got up one night to pray, a scorpion happened to sting him on one of his fingors,
| ig " ,
t Al-Kurfin OXI @ WUSjaed I,
348 AD-DAMiRi’s
upon which he said, ‘May God curse the scorpion | It hardly spares anya body.’ He then called for some water in a cup and having recited § the CXIIth chapter of the Kur’An thrice over it, pourod the waters
over his finger. After that the Prophet was seen on the pulpit with his finger bandaged on account of the scorpion-sting.” j
It is related in ‘Awdrif al-ma‘drif, on the authority of ‘Rishah who said, “ A scorpion having stung the Apostle of God on the great§ toe of the left foot, he said, ' Bring me that white thing which is (used) in (making) dough,’ upon which we brought him some salt ;; he placed it upon the palm of his hand and licked it three times,"
and then placed the remainder on the stung part, upon which the pain in it ceased.”
;
"]
Tbn-Abi-Shaibah relates, on the authority of JAbir b. ‘Abd- : Allah, that the Prophet, who was preaching to men with his finger . bandaged on account of a scorpion-sting, said, “You say that’ there is no hostility, when you are continually fighting with an enemy, until (at last) you will fight with Gog (Yajij) and Magog . (Majdj), having broad faces, small eyes, red-haired, ‘and they from every hummock shall glide forth,’* and with their faces as though
they were shields covered with sinews one above another.”
(A wonderful narrative.): It is related in the History otf our shaikh al-Yafi‘i, among the events of the year 509 A. H., that some astrologers in the service of a certain king having told him that he would dio at a cortain hour ona certain day in a certain year from a scorpion which would sting him, when the mentioned hour came, he stripped himself of all his clothes, excepting such as covered his nudity, and mounted a horse after washing and cleaning it and comb- ing its hair. He then went on its back into the sea as a precaution against what his astrologers had told him. While he was in that state, the horse happened to sneeze, and there came forth out of its nose a scorpion which stang him, and he thereupon died. Precau- tion was of no avail to him against destiny.
Tt is related, on the authority of Ma‘raf al-Karkhf, who said, “We have heard that Dht’n-Nan al-Miarf went ont one day with
+ Al-Kur'tn XXI-96.
gayit AL-mayawin 349
! washing his clothes, and while he was going, a scor- largest thing possible came towards him. He was sively afraid of it and sought the protection of God was sufficient to ward off its evil. It approached so the Nile, upon which a frog came out and carrying crossed over to the other side with it. Dhié’n-Non
mado fast my breeches and went into the water and
y watching it until it came to the other side, when the bank. It then went on hard, and I followed it, > a tree having many branches and giving much shade, fuir beardless boy asleep under it, he being intoxicat- . I thereupon said, “There is no strength but in God !
as come from the opposite side to sting this young
n saw a great serpent (¢anntn) approaching with
of killing the young man. The scorpion, however, and seizing its brain killed it ; thon returning to the
ad back to the other side on the hack of the frog.’
sreupon recited: —
! The Glorivus one protects him,
wil things in the dark !
(your) eyes sleep away from the Lord,
m there come to you many favours?
non hearing the words of Dhi’n-Nin woke up, upon
ster informed him of the affair. He then became
throwing off the garb of gaicty, put on the clothes of
| went about travelling, in which condition he died.”
ernamo of Dhé’n-Nfin was Thawban b, Ibrahim, but + it was al-Faid b. Ibrahim. The following are some :— True love consists in your loving what God loves, s what He hates, in your sooking what pleases Him, 1 things that would divert your attention from Him, in ig in regard to Him the blame of a censurer, and in your self away from a sight of itself (yourself) and arranging tho greatest of screens (from God) is the sight of (one’s) inging for it. A person having knowledge (of God), 1 this world, is continually between glorification and
4
2 350 ap-pamirt’s
poverty ; when he remembers God, he glories (in it), and when he remembers his own self, he considers himself poor. He is not a man ; of understanding, who exerts himself in the matter of this world and | neglects the affair of the next world, nor he who is unwise (light- j witted) in places where he ought to show his forbearance, nor ho ; who is proud in places where he ought to show his humility, nor he ‘ whose abstinence is missing in places of his covetousness, nor he | who is angry with the truth if he is told of it, nor he who abstains | from what the intelligent desire, nor he who desires what tho : intelligent abstain from, nor he who demands justice from others | on account of himself, nor he who forgets God in places of ren- | dering obedience to Him and remembers Him in places of want. ing Him, nor he who collects knowledge in order to discern there- . with but is overpowered by his own dosires after obtaining it, nor— he who has no sense of shame in respect of God notwithstanding : His beneficent act of screening him, nor he who is negligent of | returning thanks for His granting him happiness, nor he who lacks _ in strength to fight with His enemy, nor he who adopts his manli-- ness as his dress instead of adopting his education as his coat of mail — and his piety as his dress, nor he who makes use of his learning and knowledge for affecting elegance and gracefulness in his assembly, | J heg of God, the Great, pardon! Verily, words are many, and if you | dy not cut them short, they will not cease.”
One of my shaikhs has related to me regarding Dha’n-Nin as - having asked a monk (hermit), “ What is the meaning of love ?” : upon which he replied, “ Man is not able to bear two loves, for he — who loves God, does not love others, and he who loves others, does not ° love God sincerely ; think of your own state, as to out of which of | these two kinds of men you are.” Dhn-Nin said, “TI then said, ‘Describe love to me.’ He replied, ‘Love is vanishing reason, drop- ping tears, banished sleep, and excessive desire, and the object of — love does what he wishes.’ These words had their effect on me, and 1 - knew that they came from a mine, and that the monk was a Muslim. I then parted from him, and one day while I was doing a circuit of the Ka‘bah, I beheld that monk (there); he had become quite lean. He said to me, ‘O AbO’l-Faid, the good condition is now complete,
" BAYAT Al-BAYAWIN 351
he gate of companionship is opened, and God has conferred on me the benefit of al-Islim and made me bear what the earth and skies ure unable to bear.’ His soul bore the burden of God’s love, which the skics, the earth, and the hard solid mountains are unable to bear, bat which strong men are able to bear in the best of ways.” Dhi’n- Non then recited the following lines :—
“Q ‘Thou, the object of my asking and my desire, _ Thy love has, verily, rendered my body lean and fatigued it ;
Had what ie in my heart of love for ‘Thee (you)
.’” Been in a hard rock, it would have broken it.” Dha'n-Nan also (then) said, “They (the Safis) are not living persons, nor dead ones, nor sober ones, nor drunken ones, nor persons ina settled place, nor travelling ones, nor persons that havo come to their senses, nor persons that are thrown down, nor persons sound in body, nor sick ones, nor sleeping ones, nor waking ones ; thoy are like the Fellows of the Cave in an intervening space in the cave, not knowing what was going to be done with them, ‘as we turned them towards the right and towards the left.’? ”
“Tho Imfm Abt’l-Faraj b. al-Jawzi states that Dha’n-Ntn was in his origin a Nubian and one of the people of Tkhmtm ;* he went. to Egypt and settled there. Some say that his name was al-Faid and that Dhd’n-Niin was his title. The Imam Ab@’l-Kasim al-Kushairt states in his 2isélah that Dhd’n-Nfn became eminent among men givon to this kind of devotion and was the unique one of his time in karning, picty, knowledge, and state ; his death took placo at Jizah, when there were two nights wanting to complete the month of Dha'l-Ka‘dah, 247 A. H.. Ibn-Kh. states that he was buried in the Tensor Kar&fah.
As to Ma‘rif, he was the son of Kais. al-Karkht and was well- known as one whose prayers were (always) heard. The people of Bagdad say prayors for rain near his grave and say that Ma‘rif’s grave is a tried remedy (tiryde == antidote). Sari as-Sakati was a disciple of his. Ma‘rif was asked to make his will during the illness of which he died; he said, “ When I die, give my shirt away in
2 Al-Kur'dn XVIII-17. s In Upper Egypt.
352 AD-DAMIRI's charity, for I wish to go out of tho world nakod, in the same mannerg that I entered it naked.” Ma‘rif happened one day to pass by a¥ water-carrier who was saying, “ May God have mercy on him who} drinks |? He was fasting, but he advanced and drank, and then3 being asked, “ Are you not fasting ?”’ replied, ‘ Yes, but I hoped tom obtain tho benefit of the water-carrier’s blessing.” He died in 300} A. H.. 4
Az-Zamakhshart states in Rabé‘wl-abrdr that it is assorted that 7 scorpions do not exist in the land of Hims, and that the people of itg state that it is so, on account of a talisman there, and that if a strange s scorpion is thrown (there), it dies immediately. Hims is a woell-¥ known city in Eastern Syria; the word is an indeclinable one on§ account of its being a proper noun of foreign origin and of the femi-3 nine gender. Itis one of the excellent cities, and it is related in aj tradition based on slender authority that it is out of the cities of } Paradise. It was at first better known for its excellence than Damas-3 cus. Ath-Tha‘Iabi states that seven hundred of the Prophet's Com- @ panions alighted there. |
(Information.) The employment of a charm for « scorpion-¥ sting is allowable, on account of what Muslim hag related, on the # authority of Jabir b. ‘Abd-Allah, who said, “A man having been % stung by a scorpion, while we wore seated with the Apostle of God, ¥ said, ‘Q Apostle of God, charm it,’ upon which the Prophet said, ‘ ‘ Whoever out of you is able to benefit his brother, let him do so.” ‘J In another version it is said that the people of the household (di) of :' ‘Umar b. Hazm came to tho Prophet and said, “O Apostle of God, + there used to be a charm with us, which we used to employ for a scor- -. pion-sting, but you have now prohibited the use of charms,” upon - which the Prophet said, “Show me your charms.” They therefore - did that, and he said, “I see no harm in them ; whoever is able to ° benefit his brother, let him do so.” In another version it is said -- (that the Prophet said), “Show me your charms; there is no harm ; in charms in which there is nothing (objectionable).” Charms are | therefore allowable, if there is in them a passage out of the Book : of God or mention of His name, and they are prohibited only, if they "
|
“9 HAYAT AL-HAYAWAN 353
rein Persian or any other language, or contain words the meaning ef which is not known, for fear of making allowable a thing contain- gan expression of disbelief. There is a difference with regard to the “charming done by people possessing books of revelation (Christians rand Jews) ; Abt-Hanifah holds it allowable, whilst Malik holds it as ‘idisapprovable for fear of ity being something that they may have “altered (from tho original).
ie
One of the tried and useful charms is for tho charmer to ask ‘the stung person as to where the pain has reached in the limb, then sto place on the topmost part of it a. piece of iron, and to recite the
fsa repeating it over and over again; while doing that, he is
press from above the seat of pain with the piece of iron, until he draws down the poison to the lowermost limit of the pain; when the poison is thus collected, he is to suck that part until all the
A poison disappears. Any fluceidity of the limb left after that need
i mot be attended to. ‘he charm is to be as follows :—‘ Peace up- “on Noah among men and upon Muhammad among apostles from all ‘(the animals and things) bearing poison. There is no animal that
‘walks between the sky and the earth but my Lord taketh them all
i their forelocks. In like manner he requiteth his servants—the pdoers of good actions. ‘“‘ Verily, my Lord is on the right way !’” >
oah ! Noah ! Noah said to you,‘ Do not eat those that remember rme verily, my Lord knoweth all things.’ Peace and salutation on cour lord Muhammad, his people, and his Companions!”
[have seen in the writing of Ibn-as-Salah in his Réhlah, a seharm for a scorpion-sting. He states that it is said that if a person eharms himself with it, no scorpion will sting him, even if he takes i in his hand, and even if it does sting him, it will not inflict any pain (injury) on him. [The author here quotes the charm, which ‘ consists of many gibberish words. |
Description of a ring useful in a scorpion-sting, in bringing a ‘madman to his senses, in epistaxis, and in pain in the eye, if it is ‘the result of a cold wind.—These names are to be inscribed on a red
‘glass ring =— a 0 hb ee cpt aay Aye opt thas! ty SyybS del albd +, ALKuran XI-59, 23
354 AD-DAMIRI’S
For a scorpion-sting, it isto be dipped in clean water and to be placed: over the stung part. For a madman, he is to fix his sight continuall on the ring, upon which he will recover his senses’ by the order of: God. For epistaxis, it is to be impressed on the forehead. For: fever, it is to be impressed on a leaf of the olive tree. For rheu- matism, it is tobe hung on the person and also to be rubbed over the part affected with it.- [The author here gives some moro i charms for fever and epistaxis and quotes one for a serpent-bite from’>
‘Ayn al-khawdss.] ;
One of the learned men of ancient (Islamic) times says that} whoever says at the commencement of a night and the commencement of a day, “I have tied the claw of the scorpion, the tongue of the ser-' pent, and the hand of the thief, with the formula, ‘I bear testimony: that there is no deity but God and I bear testimony that Muhammad‘ is the Apostle of God!’” will be secure from. being stung by at scorpion, bitten by a serpent, and robbed by a thief. :
Malik and the general body of the relaters of traditions, exe; cepting al-Bukhar!, relate on the authority of Abd-Hurairah, who said, “‘A man came to the Prophet and said, ‘O Apostle of God,’ how mach I have suffered from a scorpion which stung me last night!’ The Prophet replied, ‘As to you, had you said when‘ the evening set in, “I take refuge with the perfect words of God,’ from the evil of all created beings!” it would not have injured you, if it had pleased God.’” IJtis related in the Kdmil of Ibn- ‘Adi in the biography of Wahb b. Rashid ar-Rakkt, that the above mentioned man was Bilal. It is related in the version given by at-Tirmidht, “ Whoever says three times when an evening sets in, ‘I: take refuge with the perfect words of God from the evil of all created things!’ will not be injured by the venom of a scorpion that night.” Subail states, “Our people used to say that every night ; one night, however, a scorpion stung a slave-girl out of them,’ but she did not experience any pain fromit.”? He states that this tradition is delivered on respectable authority. The words of God are the Kur’dn, and the meaning of their being perfect i is that there is. no shortcoming or defect in them, such as exists in the words of men.’ Some say that it means profitable and sufficient to render one indepen- dent of all other things with which refuge is sought. Al-Baiha}t
BAYAT AL-BAYAWAN 355
p that thoy are called perfect, because it iz not possible for soming or dofect to exist in the words of God, in the manner Fahich it exists in the words of men. He adds, “I have heard eearding the Imam Abmad b, Hanbal that he used to cite this as a oof of the Kur'fin not having been created,’ ns will be mentioned ter under the letter 8 in the art. &l,/ ,
Abd-‘Umar b. ‘Abd-al-Barr relates in at- 7amh&d regarding Sa‘id he eBiusayyab as having suid, “I have heard that whoever says when pevening sets in, ‘Pence upon Noah among men!’ would not be fang by a scorpion.” ‘Amr b. Dinar states ‘that among the means 9 be adopted to prevent the scorpion from injuring anybody is to Ry at night or during the day, “‘ Peace upon Noah among men !”
~ Inat-Tamhid by Tbn-‘Abd-al-Barr, it is related in the biography vr b. Sa‘id al-Ansifri, in the twelfth out of his Baldgdt, that - Wahb said, “ Ibn-Sam‘in has informed me, ‘I have heard one of 6 learned men say that, if a person is stung or bilten, that is to say, ce serpernt bites him or a scorpion stings him, let the bitten or stung ‘ reon recite this verse, “‘ He was called to, ‘ Blessed be He who is in s fire, and he who is about it! and celebrated be the praises of God, i Lord of the worlds!’ ’’?
x. The Shaikh Abd’l-Késim al-Kushuiri states, in his commentary M the Kur'an, that it is related in some of the commentaries that ‘ @ serpent and the scorpion came to Noah and said, “Take us (into ve ark),” but Noah replied, “I shall not take you, because you Bye a cause of misfortune and injury.” They then said, “Take us, ind we give you a pledge and guarantee that we shall not injure any- box y that takes your name,” He then made a covenant with them
md took them. Whoever, therefore, that is afraid of their injurying pin recites, when the evening sets in and when the morning dawns, it Peace upon Noah in the worlds ; verily, thus do we reward those fro lo well; verily, he was of our believing servants.’ ”’* will not i @ injured by them. He (al-Kushairi) then relates, on the autho- a ty of Iln-‘Abbas, that Noah built the ark in two years ; its length was 300 cubits, breadth 50 cubits, and height 30 cubits. It was atl of tenk-wood, and he made in it three holds ;—in the lowere
e Al-Kuran XXV1I-8, — » Al-Kar'dn XXXVII-77—79.
ta
~~
356 AD-DAMtni’s ,
most one were the wild animals, the animals of prey, and insects, reptiles, and serpents; in the second one, which was also the middle one, were the beasts and the cattle; and he himself together with those that were with him and the necessary provisions went into the topmost hold.
We have been informed regarding the Shaikh, the Imam, the HA&fid Fakbr-ad-din ‘Uthmén b. Muhammad b. ‘Uthman at-Tawrizi, who was 2 visitor to honoured Makkah, as having said, “I used te read the science of al-Fard’id (questions relating to inheritance) in Makkah with the Shaikh Takf’d-din al-Hawrant, and while we were (one day) seated, we saw a scorpion crawling. The Shaikh took it with his hand and commenced to turn it about in his hand. | placed the book down from my hand, upon which he said, ‘ Read on, but I replied, ‘ Not until I learn this useful information.’ He said, ‘It is with yon ;° so LT asked him, ‘ What ia it?’ He said, ‘ It i: an established thing regarding the Prophet as having said, “* Who ever says when the morning dawns and the evening sets in, ‘In the name of God, with whose name nothing on the earth or in the sky causes any injary! He heareth and knoweth.’ is not injured by any thing.” I said that at the beginning of the day.’ ”
One of the things to, avert the evil of the serpent and th scorpion is to recite at the time of sleeping three times, “I seel refuge with the Lord, whose attributes are high, from all scorpion and serpents! ‘‘ Peace upon Noah in the worlds ; verily, thus d we reward those who do well!’ ”: I take refuge with the perfec words of God from the evil of all created things! ”
(Information.) One says yykaJ! also, aor. 2500, Wo! an
Grabs (the scorpion stung him). é g%be and (also) do ong perso that is stung.
Abf-Dawad at-Tayalist says with regard to the saying of th Prophet, ‘A belicver is not twice stung ina hole,” that the mean ing of it is that a believer is not punished for his sins in this worl and then again in the next one. The person rogarding whom th . Prophet said this, was Abfi-‘Azzah al-Jumaht the poet, whose prope
2 Al-Kur’én XXXVII-77—78,
;
5 i
Wé was ‘Amr. He was made a captive at the battle of Badr, but had no property. He therefore said, “ O Apostle of God, I have a mally (to support).” . The Prophet thereupon liberated him for the 4 of his five daughters, on the condition of his not retarning to fight y mth the Muslims). He returned to Makkah and rubbing his whis- (cheeks) said, “ I have twice deceived Muhammad.” Then in the Wear (of the battle) of Ubud, he returned with the unbelievers, upon phich the Prophet said, ‘O God, let him not escape (this time)!” It Bappened that nobody became a captive but he. He thon said, “O Mohammad, I have a family ; let me loose.” But the Prophet said, VA believer is not twice stung ina hole,” and ordered him to be slain. 4y his above-mentioned tradition is related by ash-Shafi‘t, Muslim, and Jon-Bajah. In somo versions of it the word 4 (is stung) is given am a dammah on the é as information, in which case it would mean th ata believer is cautious (prudent), and is not deceived time after Sime; hoe «does not take any notice of it. Some, however, say that the Prophet intended by it, deception with regard to the affairs of the next world and not this one. It is given in some versions with pupae under the é as a prohibition, that i is to say, a believer should sot be neglectful, which may be applied to the affairs of both this World and the next ono also, and confirms what Abé-Dawud at-Taya- Mist has said.
, ’ An-Nasa’l relates in Afusnad ‘Alt, on the authority of Ahd- Rokhailah, who said that he heard ‘Alf say, “Shall I not inform you of the most excellent verse in the Book of God,” and thoy replied, Yes.” He thon said “The verse is, ‘And what misfortunes befall you, it is for what your hands have earned ; but He pardons much.’* The Apostle of God said to me, ‘O ‘Alt, what affliction or sickness efalls you in this world is for what your hands have earncd. But God is too kind to allot the punishment in the next world a second ‘timo, and for whatever God pardons in this world. Ho is too kind and forgiving to deal out punishment, after His pardoning.’” On this count, al-Wabidf says that this is the most hopeful verse in the ‘Ker’an, because God has divided the sins of the believers into two kinds ; one kind He effuces with misfortunes, and the other kind Te Fs Al-Rur’an XLII-29.
BAYAT AL-HAYAWIN 357
358 AD-bAMIRI’S
pardons ; He is Glorious, High, and Merciful, and docs not turn again (to the subject) after His pardoning. (Further information.) One says, wyaal| hand (the scorpion stung him) and isa | aleJ (the serpent bit him), aor. tawl3, Cw “i g sale = stuny or bitten. How beautiful are the lines of an ancient poct :— “They said, ‘Your lover is stung or bitten ;’ and I asked them,
‘By the scorpion of the curl of hair or by the snake of the hair ?? : They replied, ‘ Yes, by the vipers of the earth ;’ so I asked them, F ‘How can the vipers of the earth reach the moon?’ ” §
Tn the case of the serpent the words ede (it bit), nor. (yaa), nde’ (ia) bit) aor. cAeis, Sb) (it bit) aor. BA, and Ugdil w 5S) (it bit with ite! nose) aor. 545, are also used.
[The author here quotes the following lines as having been recit-4 ed to him by his shaikh, the Shaikh Jamél-ad-din ‘Abd-ar-Rahfm al-; Isnawi, and as having come to him through a series of authorities | ending with the author of them, AbO-‘Abd-Allah Muhammad b. al-} Farr&’ ad-Darir. | .
“O handsome one, why do not you bestow favours On men who have become mad from love (of you)? | You have written with the pink of the rose and the white of the lily (as- | siisan) On the table of your cheek in golden splendour ; Verily, your lock (scorpion) refused to allow me to pluck frou it, And its scorpion stung me. How kind of him when he said, ‘ What is the beautiful part in ine ?? Oh ! how sweet were those words | I replied, ‘In my eyes, the whole of you is splendid . And all your words are sweet!’ a He thereupon made a notch to the arrow and did not miss me ; And when he saw me dead, he was pleased, And said, ‘ Wow much he lived aud how much he loved mc! It was his love for me that fatigued him ; May God have mercy on him ! And yet I know not what made me kill him.’ ”
Al-Harirt gives the word sésan as sawsan in Durrat al-Gawwds. [The author here quotes certain lines of Abd-Bakr b. al-Katiyah al- Andalusi, being reminded of them by the word us-stsan ; they are
gayit AL-BAYAWAN 359
feved in this translation as they are unconnocted with the present ' The Arabs say, “I used to think that the scorpion was more pement in stinging than the hornet, and lo, he is (as vehement as) a, (cg 1§6).” They also say “ #1,415U, ” which latter expression fag the ono which Stbawaih rejected when al-Kisa’t asked him (about Fin the presence of Yahya b. Khalid al-Barmakt. Al-Kisa’t said, The Arabs say that in the nominative case (@)), whilst you give mein the objective case( ~!)).” Yahya then said to him, “ You two iffer, whilst you are the headmen of your towns,” upon which al- Mish’t snid to him, “ Here are the Arabs at your gate, from whom the ple of tho two towns have heard (it). Let thom be called and ked.”’ They were therefore called and asked, upon which they feed with al-Kisa’!. Yahyd thereupon ordered ten thousand dirhams z) x paid to Stbawaih and sent him away immediately to the pro- e of Firs, where he lived until he died in the year 180 A. H. at @ age of 33 years, but some say at the age of 32 years. It is said i Mat tho Arabs knew the position of al-Kisa’i in the estimation of i-Rashtd, and therefore said that the correct expression was the one i riven by al-Kisi’t, and that they themselves did not express it in the pete case. Sibawaih said to Yahya, “ Order them to say it i in bat way ; their tongues will not obey them in saying it that way.’ AThis incident is given slightly differently in particulars by Ibn-Kh.. The author then gives some lines of Hazim alluding to this thing. _
- (Lawfulness or unlawfulness.) It is unlawful to eat the scorpion of also to sell it. It may be killed both in the state of ihrdm and pat of it. If it dics in a liquid, the fact that it renders that liquid slean is a well-known thing, but some say that it does not ronder a HV onclean, as is the case with the lizard al-wazagah (gecko). Al- Khattabt has copied from Yahya b. Abi-Kathir that, if a scorpion mies in water, it renders that water unclean, and adds that all the aarnod mon differ from this opinion.
.. (Proverbs.) A poet says :—
2 fe who is not (himeelf) a scorpion to be feared (by men), e Hosa scorpion creeping in between his clothes. ”
t . ‘1 De Slane’s T. Vol. IT, p. 897.
a oe. ki ‘
360 AD-DAMiRI'S
: ; ¢ 5
“In advice there is the stinging of scorpions.” “More inimical th a scorpion.” ‘ The scorpion stings while uttering a cry,” appli to one who acts wrongfully in the guise of one complaining of wron doing. ‘ The scorpion has addressed itself to do evil to the viper, applied to one who contends with a person greater than himself doing evil, 4:65) meaning he addressed himself to do evil.“ Mo given to trading than ‘Akrab;” and “More given to putting off t payment of debts than ‘Akrab.” It was the name of a merchant al-Madinah, who used to trade most of all the people, and was me given to procrastination (delaying the payment of debts), so much that his procrastination became proverbial. It happened that — was indebted (once) to al-Fadl b. ‘Abbis b. ‘Utbah b. Abi-Lahb, w was the most exacting of men in dealing with his constituents, a so people said, ‘ We shall now see what these two will do.” Wh the goods came, al-Fadl stuck to ‘Akrab’s gate, tied his ass the and sat down reading the Kur’in. ‘Akrab delayed payment withc - taking any heed of al-Fadl’s action. AJ-Fadl then gave up remai ing at his gate and took to satirizing his character ; the following 1 some of the lines out of his satire :— |
“Every enemy has his dodge in his fundament,
But the injury would not affect anybody else ;
Verily, ‘Akrab (a scorpion) traded in our market,
And ‘Akrab the merchant is not welcome.
Every enemy is dreaded from before,
But a scorpion is dreaded from ita hind part;
If the scorpion turns back, we too turn round for it,
And the shoe is ready for it.” His line, “If the scorpion turns back, we too turn round for it. reminds me of what the Shaikh Kam&l-ad-din al-Udfaw? has ss in his book af-Tdli* as-sa‘td, namely, that the Shaikh Taki’d-ditn Dakik-al-‘fd used to play at chess in the days of his youth, with ¢ hushand of. his sister, the Shaikh Taki’d-din, the son of the Shail Diya’d-din. (One day) the call for the early night-prayer havi been chanted, they both got up and said their prayers. Then t Shaikh Takf’d-din b. Daktk-al-Id said, “ Will you not return to t game ?” upon which his brother-in-law said :—
“If the scorpion turns back, we too turn back for it, And the shoe is ready for it.”
BAVAT AL-BAYAWAN 361
Bhaikh Taki'd-lin tamed away from it with disgust, and did again play at it until he died.
Tay;
aformation.) [The author quotes from the B. D. of Ibn-Kh., Of the biography of Abf-Bakr as-Silt, the well-known writer, munistory of the origin of the game of chess and the description . p game of nard, with this difference, however, that the author stitates dirhams for grains of wheat to be placed on the squares of ;cheas-board as given by Ibn-Kh., in Siysah’s demand as a vard for his invention from the King Shihrém.]?
~
A Tbn-Kh. has missed somo things in the description of the game M nard, namely, that the twelve squares on the board are divided Mito four divisions, according to the number of the seasons of the ear, that the thirty picces are black and white according to (the : fambior of) days and nights, that the dico are six-sided to show hat the directions (of the wind) are six without a seventh one, hat the dice whichever way they fall, taken above and below, Bhow seven points, which is the number of the celestial spheres orbits), the number of the earths, the number of the heavens, and the number of the planets, and that the moving of the picces on the part of the player is dependent on his choice and good Playing by the aid of his reasoning power, in the manner of Fan intelligent person who is given a little, making use of it to ‘the best advantage, whilst a person going heyond hounds who is Pgiven much, not making a good use of it. The nard is a combination Bof tho order of destiny and prcordination and a good use of its Aplayer’s choice, whilst the shifranj (chess) is entirely dependent on Fthe choice of the player, his reasoning power, and the good or bad F manner of his playing. The subject of the superiority of chess Fover nard requires consideration. The word as-sitranj is of the ® measure jirdahl, which means a large or bulky camel. Tt is allow- E able to call it ash-shitranj, on account of its being allowable to consi- " Eder it as derived from al-mushdfarah (halving), and (also) as-sitrany, r ron account of its being allowable to consider it as derived from at-
| 1 De Slane’s T. Vol. IL, pp. 69—71.
362 AD-DaNini’s
tastir (bringing together) at the time of arranging the pieces j—20 | if is said in Durrat al-Garvwd s.
[The author here gives some lines descriptive of the game cf chess. | 3
(Hint.) The playing of tho game of chess is disapproved, i the manner of one keeping ata distance from it as from an unclean; thing ; but some say that itis unlawful and othors’ say that iti is; allowable. The first opinion, however, is the correct onc. Malik, : Abf-Hantfah, and Abmad say that it is unlawful, and out of our: religious doctors al-Halimi and ar-Réyant agreo with them. Al-: Baihakt relates that Muhammad b. Sirin, Hisham b. ‘Urwah b. az: Zubair, Bahz b. Hakim, ash-Sha‘bt, and Sa‘id b. Jubair used to play at chess. Ash-Shifit states that Sa‘td b. Jubair used to play the game of chess with his back turned towards the board. Ag- Sa‘laki relates (traditions) regarding its allowableness, on the autho- rity of the commander of the faithful ‘Umar b. al-Khattib, Abd’. Yasar, Abd-Hurairah, al-Hasan al-Basgrt, al-Kasim b. Muhammad, Abt-Kilabah, Abf-Mijlaz, ‘Ata’, az-Zuhrf, Rabi‘ah b, ‘Abd-ar-Rah- man, and Abié’z-Zin&d. The tradition regarding Abt-Hurairah playing at it is a well-known one in books of religious jurisprudence. As-Sali states in a volume he has compiled on the subject of chess, “ Abi-Hurairah, ‘Alt b. al-Husain Zain-al-‘Abidin, Sa‘fd b. al-Musay- yab, Muhammad b. al-Munkadir, al-A‘mash, Najiyah, ‘Ikrimah, Abf- Ishik as-Sabii, Ibrahim b. Sa‘d, and Ibrahim b. Talhah b. ‘Abd- Allah b. Ma‘mar used to play at chess. I have mentioned the autho- rities for stating so-about them, and given the proofs of those who differ about it, in words which would satisfy one’s mind and remove all ambiguity (confusion), in a volame which I have specially devot- ed to the subjects of chess and nard, and which contains about twenty quires (01,5) of sheets of paper ;—know that.
Onr religious doctors state that since the game of chess has in it the arrangement of battles (wars), the play of it resembles warring, and there is no positive prohibition of it proved as having como from the Prophet. The strongest argument that those who say that it is unlawful urge is what is related on the authority of Ibn-‘Umar, who
gayi aL-Bayawin 363
sked regarding chess suid, “It is worse than the gamo toy say that nard is unlawful and therefore chess is also. The Imém T&j-ad-din as-Subki says in reply to » © Wo do not know tho opinion of Ibn-Umar with 2; perhaps ho used to speak of it as being lawful, pinion of our religions doctors ; therefore, because chess what is lawful, it docs not necessarily follow, whi viowed, that it is unlawful. Again, tho question is the utmost exercise of the faculties for its solution. Umar used to hold tho doctrine of its being unlawful, n of ash-Shifit is known. As to those who say that the Companion of the Prophet is an argument, they must e condition that no other Companion’s statement opposes statoment is opposed by the statement of a body of the ipanions, to the offect that it is allowable. Again, the vf this tradition has not boen given by any of the the manifest meaning being that chess is worso than or not it includes a substitute (for an antecedent to plication therein). Ono of tho learned men has said vorse than nard, on the condition that it is included in But if it is not so included, wo do not know of any of on having said that in this state it is worse than nard. he tradition is rejected outwardly by all, the argument ond.” Al-Ajurrt relates regarding AbQ-Hurairah as hat the Apostle of God said, “If you happen to pass we continually playing tho games of chess and nard, hem.” — This tradition is, however, delivered on slender ‘anse among the authorities for it is Sulaiman al- ‘ding whom Ibn-Ma‘tn says thathe is not worth any- athority); al-Bukhari says that he is of slender credit y on traditions, and that therefore his relation of (any) t acceptable (lawful); and Ibn-Hatim says, “I heard , ‘Ho is rejected as an authority on traditions, and I do ay authentic tradition related by him.’ ”
playing of chess be joined diversion from prayer and ts unlawfulness then is not on account of itself. It is
364 AD-DAMIRI’S
(only) disapprovable, provided one does not persevere with it, bat if one perseveres in playing it, it becomes a venial sin, as has been mentioned by al-Gazzali in the chapter on al- Tawbah (repentance) of al-Ihy@, but Tbn-a3s-Sabbag mentions differently from it in ash- Shamil.
As to the game of nard, it ia truly speaking unlawful, on account of the Prophet’s saying, “ He who plays the game of nard disobeys God and His Apostle,” and on account of ‘his saying, “One who plays at the game of nard and then getting up says his prayer, is like one who performs obligatory ablution (for prayer) with pus and pig’s blood, and then getting up says his prayer. ”
The following are some of the beautiful lines of the Imam, the very learned, the Hujjat-al-Tslam Abt-Hitnid « ul-Gazzali, embodying a simile :—
“The scorpion (ringlets) of her forehead settled in the moon of her checks, and she thus became incomparable (for beauty). We have seen the
moon in the sign of the Scorpion ; but here, for a wonder, the scorpion is in the moon.” 3
Tho date of his death and some incidents connected with his life have been already given under the letter ¢ in the art. plese’ I
[The author here gives some lincs of Abf’l-Mahasin Y suf b. ash-Shawwa’ describing a boy, and also some other lines of his. ]
(Properties.) The author of ‘lyn al-khawdss says that when a scorpion sees the lizard al-wazagah (gecko), it dies and dries up immediately. Some say that, if a scorpion be burnt and a_ house fumigated with it, the scorpions in it will run away. If it be cooked with olive oil and placed over a scorpion-sting, the pain in it will disappear. The ashes of scorpions dissolve stone (in the bladder). If a scorpion be taken when there are three days wanting for the completion of a month, and placed in a vessel, then a pound of olive oil be poured over it, thon the top of the vessel be closed, and it be left alone until the oil extracts all the essence (strength) out of it, and then if it be applied to the person of one suffcring from pain in the back and thighs, it will prove beneficial to him and strengthen him.
1 De Slane’s ‘I. of Ibn-Kh.’s B. D. Vol. II, p. 623.
HAYAT AL-HAYAWAN 365
mthe seed of lettuce be drunk with a drink, the drinker of it will
Méecure from tho stinging of scorpions. If a piece of a radish be
Bown on a pot, no scorpion can crawl over it without dying im-
Mediately. If the leaves of lettuce be added to oil and the oil then
Splied over u scorpion-sting, it will cure it. IE a scorpion be
Soked with the clarified butter of the cow and then applied over a
rt stung by a scorpion, it will relieve the pain in it immediately.
Thn-as-Suwaidi states that if a scorpion be placed in an earthen vessel
Bhd its top closed, and the pot be then placed in un oven till the scor- Aton is converted into ashes, and some of the ashes bo then given
Ao drink to one suffering from stone (in the bladder), it will benefit nfm and dissolve the stone. If a house be fumigated with a scorpion,
goorpions will collect in it ;—so Aristotle says, but others say that q porpions will run away from it. If the sting (spine) of a scorpion be Fplaced in a man’s clothes, he will always remain ill until it is removed ifrom them. If scorpions are pounded fine and applied over a scor- pion-sting, the application will cure it. 1£ a scorpion falls into water fand a porson drinks out of it without knowing that, he will be covered (filled) with ulcers. Ifa house be fumigated with red orpiment and tho fat of u cow, scorpions will run away from it. Al-Kazwini and Rar-Rafit state that he who drinks two ‘mithkdls weight of citron 4 scods after reducing them to a fine powder, will be cured of 2 scor- BY pion-sting, the bite of a serpent, and the stings and bites of other FVvenomous animals ; it is a wonderful and tried remedy. It is A related in “Aj@tb al-makhlikat that if some rootlets of the olive treo bo hung on the person of one who is stung by a scorpion, he will be Eimmediately cured. Fumigating with the wood of pomegranate * trees drives them away. The fat of a goat, the clarified butter of a cow, yellow orpiment, the hoof of an ass, sulphur, sprinkling a a house with water in which assafcetida has been steoped, and the plac- E ing of scrapings (rind) of radish in a houso,—all these things drive is thom away, which is a wonderful and also a tried thing ;—so it is B; mentioned in al-Auntakhab. It ix said in al-Jfdjaz that a beaten m! (broken) radish, its expressed juice if held (in a vessel), its leaves, and the mountain-balm drive them away. If a radish cut into picces Ri: be placed on its hole, it will not venture to come out of it. It is (also)
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4 ”
7 t ON
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366 AD-DANiRI’s
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said in it that the saliva of a fasting person kills serpents and scor pions. It is said in al-Afuntakhab that the saliva of a person of | hot temperament (also) acts in the same way. The sight of the sta Suhis (in the Lesser Bear) renders one secure from the stinging of ; scorpion and from a thief. This is mentioned by ar-Ra’is AbQ-‘All t Sina (Avicenna) in his rajaz verses, but some say that they wor composed by the son of the Shaikh of Hittin. They contain pro perties which have been tried and secrets out of the science o medicine. [The author here quotes them in full, but they ar omitted in thia translation on account of their great length. ]
(Interpretation of it in dreams.) A scorpion in a dream indicate a calumniating man. He with whom a scorpion quarrels (in a dream) will have a quarrel with a calumniator. He who seizes a scorpio: (in a dream) and throws it on his wife, has sexual intercourse wit her in an unnatural way; und he who makes it run after men, i a man given to sodomy. He who kills a scorpion (in a dream) wi lose his wealth, which will, however, return (subsequently) to hin A scorpion in one’s breeches indicates an immoral man who his sexual intercourse with a woman in an unnatural way in hi breeches. He who eats (in a dream) the cooked flesh of a scorpior will inherit wealth, but if the flesh is uncooked (fresh), he will spea evil of an immoral man in his absence ; and this is the interprets tion in the case of all uneatable animals, if their flesh is caten i dreams. A scorpion indicates a man whose tongue reveals whs there is in his mind. Scorpions in the belly indicate inimical child ren. The alighting of a scorpion backwards (from behind) indicate a disobedient son. A dream regarding a scorpion sometimes indi cates mischief with one who resembles a scorpion in the matter c his ringlet (curl) when his hair grows.
wWphal | (al-‘Ukrubdn).—[The ear-wig.?] A certain small crecy ing animal that enters the car. It is long, yellow, and has man
legs ;—so Ibn-Siduh says.
2-See Lane’s Lex. art. y yas.
HAYAT AL-HAYAWAN 367
sha)! (al-‘Ak/).—The fox. Humaid b. Thawr al-Hilali says: — WAs though he were a fox that had turned away fleeing,
From dogs which (other) dogs were following.’’?
Mebays, “cgtJicaio =I] bent something” and “Ais — it me” bent.”
| (al-‘AF‘ak). *—[The magpic.} Like tha‘lab.. It is also Mee kundush. Its cry is called al-‘ak‘akah. Itis a certain bird ai the size of a pigeon and resembling a crow in appearance ; its ; rs arc bigger than those of a pigeon, and it is particoloured, mite and black ; it has a long tail and is also called al-ku'ku'. It Me not take refuge or sholter under a roof, but builds its nest in h'pluces, Adultery and treachery are a part of its nature, and it Miso deacribed to be thicvish and deceitful. The Arabs make use EX proverbially in regard to all those qualities. When the female ird lays eggs, it conceals them with the leaves of the dulb (plane-) fee out of fear of the bat, for directly the latter approaches the eggs, a become rotten, corrupt, and altered.
@ Az-Zamakhshari and others relate with regard to the commentary the words of God, “How many a beast cannot carry its own provi-
on | God provides for it ;”* regarding SufyAn b. ‘Uyainah as having
mid, «*‘ There is not an animal that stores up its provision, excepting an, the ant, the rat or mouse, and the magpie, ” and regarding one x authorities as having said, “Ihave seen the bulbul collecting d storing up grain.” It is said that the magpio possesses stores RY ) provision, but forgets them. It is a part of its nature that it is | ety given to snatching away ornaments. How many a necklace j ; as snatched away suddenly from the right and left! A poet
. & “If God blesses any bird, pMey He not bless the magpie !
. Short in tail and long in wings ; g, Whenever it finds an opportunity it steals,
| 3 3 Lane’s Lex. art. wade. ® Corvus pica. ‘This name is applied in
ye’ places in ‘Oman to the Roller—Coracias indica, and in Palcatine the name
: : : which appears to be a corruption of this word, is applicd to Garrulus ; ¢ (Syrian jay). © # Al-Kur'dn XX1X-60.
368 AD-panini’s
Whilst its two eyes revolve in its head, As though they were two drops of quicksilver.
(Information.) Thero is a difforence of opinion with regard to the' reavon of its being named ‘ak‘ak. Al-Jabig states that it is so called,¥ because it is unkind (uandutiful) to its young ones, leaving them | without any food, from which it appears that it is a specics of crows,9 for all of them do that. But some say that this name for it is de-4 ;
rived from its cry.
(Lawfulness or unlawfulness.) With regard to its lawfulness, thore are two opinions, one of which is that it may be eaten like the field-crow, and the other is that it is unlawful, which is the correct one, according to ur-Rawdah following al-Bagawt and al-Bashanjt. The Imam Abmad having been asked regarding it replied that, if itt does not ent a carcase, there is no harm in it. One of his disciples; stutes that it does cat a carcasec, and therefore, according to his (Ahmad’s) statement, it is unlawful.
(Informatien.) Al-Jawhari states that the Arabs used, take.a bad | E omen from it and its cry, for in the matter of the auguration of evil, they used to tuke the sense according to the namo of the thing they 1 heard and the name of the thing they saw ; thus, if thoy heard the cry ) of a magpic, they augured undutifulness or refractoriness, and if they | heard on eagle, they uugured from it punishment, and if they saw the ; trees called khildf (Salie eyyptia of Linn.), which is the same as ga/‘s4f (S. babylonica—Forsk.), they used to augur from them disagreement, al-khil@f meaning the opposite of agreement, and so also is the word | khild? meaning saf'sdf spelt in the same way. Ar-Rafi‘i mentions an | opinion different from the Hanifi doctrine (in the matter of the ques- | tion) whether or not one who starts on a journey and hearing the cry of a magpie returns, becomes an unbeliever (by his action). Some | say that he becomes an unbeliover, and I havo seen the same opinion also in the Fatdwe (Decisions) of Kadi Khin. An-Nawawyi states, | ‘*sHo does not become an unbeliever simply on that account according to our doctrines.”
(Proverbs. ) “ More thievish than a magpie.” ‘“ More fvolish than u magpie, ” because it is liko the female ostrich, which destroys
y
e wayit aL-gayawin 369
: eggs and young ones and takes to the eggs of another. goah alludes to it in his lines :—
Like the leaver alone of her own eggs in the open tract of land
p And the coverer of another’s eggs with her wings. ”
F(Propertics.) If its brain be placed on a piece of cotton-wool, is then stuck on a part through which an arrow or a thorn Mr gone deep into the body, it will extract it easily. Its flesh is hot Ba'‘dry, producing a bad kind of chyme. .
H (Interpretation of it in dreams.) A magpie in a dream indicates m-unsafe and ungrateful man. Ho who dreams of a magpie talking
Ath him, will receive the news of a person who is absent (from ime). A magpic indicates a storer of corn desirous of a famine
carcity).
E weiias ! (al-‘Ukayyib).—~A certain bird. The word is not used Frcepting in this diminutive form.
>? 5
* Ay (al-‘Ukkish),—Like rummdn. A male spider on the me ort of Kura‘. ;
58 B badt (al-‘Ikrishah).—A female hare. " It is related in a tradition that a man said to ‘Umar b. al- F Rha({ib “A female hare (‘ikrishah) having come to me while I was in the state of ihrdm, I killed it.” ‘Umar replied, *‘ A young female td or lamb is the penalty for it.”
he sia (al-‘Ikrimah).—A female pigeon. The name is also given
a » human being, as ‘Ikrimah, the slave of Ibn-‘Abbis, one of the , Repositories of knowledge. When his master ‘Abd-Allih b. ‘Abbiis tied, ‘Ikrimah was a slave and was not liberated by him. Ibn-‘Abbis’s on ‘All b. ‘Abd-Allah b. ‘Abbas therefore sold him to Khalid b. Yazid b. Mu‘Awiyah for four thousand dinfrs. ‘Ikrimah thereupon paid to ‘Ali, “* You have sold your father’s learning for four thou- feand dinars.” He therefore asked Khalid to rescind the bargain, Fand he accordingly did so, upon which ‘Alt liberated him. ‘Ikrimah fand Kuthayyir (the lover of) ‘Azzah, the poct, died on the same day ifn al-Madinah in tho year 105 A. H. . The funeral prayers were said a: | Oh ;
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ta4
370 - aD-pawtri’s }
over them in the same place, and the people said, “To-day the mos learned of men and the greatest’ poet among men have died.” ‘Iba Kh. and others state that Kuthayyir (the lover of) ‘Azzah was one 0 the poets and lovers out of the Arabs, and belonged to the sect o al-KaisAntyah, which is a division of the sect of ar-Rafidis. The believe in the Imamship (leadership) of Muhammad b. ‘Alf b. Abi Talib, well-known by the name of Muhammad b. al-Hanafiyal They say that he is residing on Mount Radwa and has forty follower with him, and that nothing is known about them. It is also said tha they are alive and obtain their sustenance, and that he will retur to this world and fill it with justice. Kathayyi (the lover of) ‘Azza says regarding it :—
“ A grandson (of the Prophet) who shall not taste death till he lead o
the cavalry preceded by the standards. He remains concealed and invisible fc a time, at Radwa, having honey near him and water.”:
I (the author) say that the correct thing is that these lines wer composed by al-Himyari. Ibn-Kh. states that the death of Mubam mad b, al-Hanafiyah took place in 72 or 73 A. H. .
glial (al-‘Ilj).—A fat and strong wild ass and also a man ov
of the unbelievers out of the Persians or foreigners. Pls. ‘uldj, a‘ld ma‘lijd’, and ‘ilajah.
Gast (al-‘All).—An emaciated tick.
e pay (al-‘Ulja@m).—A male frog. Some say that it means drake ;—so Ibn-Sidah says.
AT (al-‘Ulldm).—The musket or sparrow-hawk (al-bdshak).
Silat (al-‘Tilawsh)—O£ the same measure as sinnawr. Th
jackal. The wolf. A certain small animal. A certain species of th beasts of prey.
Ibn-Rashik states in Kitdb al-(Fard’ib wa’sh-Shudhddh that a Khaltl says that there is no word in the language of the Arabs j
1 De Slane’s T, of Ibn-Kh.’s B. D, Vol. 13, p.577. * Accipiter nisus,
HAYit aL-HAYAWAN eye
both the letters and J are combined without the letter A Mag tho letter J, excepting the word al-‘illawsh, in which the my precedes the letter .; it is the only word of the kind in me aRgC. t (al-‘Alhdn).—Like al-karwdn. A male ostrich (ad- m)which has been already given before.
plas! (al-‘Alas).—A thick tick, for in its first stage it is called " , then it becomes a hamninah, then a halamah, and lastly
las. Hero is one of the riddles of the ancient times, “Js there Mipoor-rate tax on ‘alas (ticks, secondary meaning toheat), if they Want to five camel-loads or more?” The reply is, “ No, and if fa: collector knows of them, he is to turn away from them.”
aa ! (al-‘ Aldmdt.)—Ibn-‘Attyah states, “ My fathor informed 7 ( at he had heard one of the learned men in the East say that in the Batan ocean there are certain long and thin fish resembling serpents seir colour and their movements, and that they are called al-‘aldmdt, gause they ara tho signs of being near the land of India and places of rety from dangerous spots, on account of the length of that ocean bd the difficulty in its navigation. Some people have said that it is . which is meant by the words of God, ‘ And landmarks (wlode) ; a by the stars too are they guided.’*” He adds, “One who has gn them has told me that they are to be found in great numbers.” BeAbbas states that al-‘alémdé (in the verse) are the signs to Bw the ronds by day and the stars to guide at night. Al-Kalbi ites that they are mountains, whilst Mujahid and an-Nakha‘t state W they aro stars, some of which are called ‘aldmét and somo of 7) ich serve as a guide.
Peta (al-‘7lhiz).—A large tick. It is snid iu a tradition that,
i! en the Prophet prayed against Kuraish thus:—“O God, bring A ha ‘on them famines like the famines of J oseph 1” they ate the y tioke, But aome any that by al-‘ilhiz ia here meant camels’ 4 r mixed with blood.
3 3 Al-Kur’in XVI-16,
+
aie , c
372 ap-pantzt’s
Vales! (al-'Ubul).—Like al-hud-hud. The male of larks @ kandbir). 4
glad) (al-‘Alak).—{Leevhes.) Certain black and red wor a found in water that cling to the body und suck blood. They a ove of the remedies for (diseases of) the throat and inflammatot (bloody) swellings, ou account of their property of sucking bloo in excess in any person. Noun of unity ‘alakah.
It is related in a tradition delivered by ‘Amir that the be of remedies are leeches and cupping.
gal (al-‘ullaik) is the tree in which Moses saw the fire 3 so Ibn-Sidah suys. Some say that it is the same as the be thorn (al-‘awsa)), which when it grows big is oalled al-garkad. | is said in a tradition that it is the sume as the tree of the Jew (o344) tye*), and that it will not speak, that is to say, when Jest deacends on the earth (again) and kills the Jews, there will be x tree behind which any of them will conceal but will apeak and ea: “© Muslim, this behind me is a Jew,” upon which Jesus will als him, excepting the tree called al-garkad, which being one of the trees will not speak.
(Information.) Ath-Tha‘labt states in the commentary ¢ the words of God, *“ ‘ Blessed be He who is in the fire, and he wi is about it! and celebrated be the praises of God, the Lord of tl worlds! O Moses! verily, [ am God, the mighty, wise;’”? on tl authority of Tbu-‘Abbis, Sarid b. Jubair, and al-Hasan al-Bag that it means, “ Holy is He who is in the fire, that is tu eay, Go —celebrated be His praises !” thus meaning Himeelf (in the vere The explanation of this passuge is that He was not in it the way of the existence of bodies (ina thing), but that ¢ Glorious and High (God) called Muses and caused him to he His words from its direction, and manifested to him His suprer power from it, so that the tree was the manifester of the wor of God, the High. This is as is related to be written int Puntateuch, namely, God came from Mt. Sinai, shone from Sa and revealed (the Kur'én) from the mountains of Farin. &
1 Al-Kur’an XXVII-8—9.
BAYAT AL-HAYAWIN 373
Zak from Mt. Sinai was His sending Moses as an apostle Bit, Hie shining from SA‘tr was His sending Jesus from it B eapostie, and His revealing (the Kur’an) from the mountains Farin was sending the elect one (Mubammad) as an apostle Sit. Faran is honoured Makkah. Some say that the fire Sethe light of the Mighty and Glorions One, and that it is by the word fre, because Moses thought that it was 1a and the Arabs are in the habit of using one of the two words Bihe place of the other. Sa‘id b. Jubairstates that it was fire it- My which is one of the curtains screening God. Some say that Blessed be He who is in the fire,” means His authority and ais}, power, and that the explanation of, “and he who is round out it!” is that it refers to Moses and the angela, The meta- por in the verse consists in all those that were in search of the fire, Bone that were proceeding towards it, and those that were near it, Ming blessed, and the meaning of it was, “ Blessed art thou, O Boses, and blessed are the angels who are near the fire!” This rasa greeting from God, the glorious and mighty, to Moses, as a ark of respect for him, in the same manner that God greeted fraham through the lips (tongues) of the angels when they 7 ted him aud said, “‘God’a mercy and blessings upon you, ye people of the house! Verily, He ia to be praised and glorified,’ ”» aa this God praised Himself through the medium of [lis action. rf the author) say that in the same manner, when a man (His arr ant) takes the name of God or praises Him, nobody takes 7 rbut God Himself, and nobody praises Him but God Himself, 5 ca use God remembers His (own) self and praises it through the a dium of His action, whilst man (His servant) is only a tool,
having no power of his own. God has said, “ Thou hast nothing p do with the affuir at all,”’* and He haa said, “And unto Him the Rffair doth all return.’® The action of man is therefore to be pitributed to God, in relation to (his) being created and (his) peing brought into exietence. God has also said, “*And God has cronted you, and what ye make,” ”* To man are to be attribut- id, whet he earns and his learning, for the purpose of his being
a 1 Al-Ruein XI-76, » Tdom ITT-123. # Idom XU-123, « Idem -° RXVII-94
. m1 we ”
|
d 374 ' AD-DAMiRi’s punished or rewarded. One of the learned men says that thi blessing refers to the fire itself. With regard to the expression ¢ God, “ Blessed be He who is in the fire (Wi cdo Sy,” th Arabs are in the habit of saying, 6) AU 1s 4, Sadish, Kyle sy and o$5,4, which are four difterent dialectical expressions, (t express “ Afay God bless you /"’), A poet says :— -
“You were blessed as a child, and you were blessed whem you grew up, - And you will be blessed in your old age when you are hoary.”
With regard to the words, heard (coming) from the tree, kno that the doctrine of the people of Truth is that God is independ ent of any limits or words or place or direction or time, for the are the signs of creation, whilst they are His own creation an possession, and He — celebrated be His praises!—is too gloriou and great to be described by means of auy directions, or to be limit ed by means of any descriptions, or to be comprehended by tim or to be held by any places or regions. Since the Glorious an High God is of this description, it would be absurd for His per sonality to be described as being specially in any particula direction, or as having removed from one place to another, or a having alighted in any particular place.
It is related that when God spoke to Moses, he heard Hi words from all directions, and did not hear them from any on partioular direction, from which he knew them to be the words o God. If this is (once) proved, it is not allowable to describe Go as alighting in a (certain) place, or descending in a (particular locality, in the same manuer that He cannot be described as bein, an essence (spirit) or as being material, nur can His words be de scribed by means of either letters or voice, which is opposed t the doctrine of the Hashwiyah section of the Hanbalf schoo But He has His own description, with which He can be describec which keeps away from Him the misfortanes of dumbness (C+ 5+ pSvi,) and whatever is uvsuitable for His glory and perfeotion and which does not admit of (His) division aud separation throug! removal to hearts and pages (of books, etc.).
As to understanding and hearing, they exist in oue place i: preference to another, and io one locality in preference to an
mayit AL-BAYAWIN 375
the description of God’s personality. cannot be com-
reached, He has said, “There is naught like Him,
are and sees,” As to thes in the words of God,
rily, 1am God, eto. (ain a, ay it is a pro-
ed between the subject of s proposition and the not metonymical.
information.) ‘There is a difference of opiuion with question whether or not our Prophet Muhammad 8 Lord on the night of his ascension (to heaven) medium. Ibn-‘Abbas, Ibn-Mas‘fd, Ja‘far as-Sadik, il-Ash‘arf, and a party of those who have discussed Id the opinion that the Prophet talked with God liam, whilst another party holds the opinion which a thing.
also a difference of opinion with regard to the of holding the doctrine of the possibility of seeing he broachers of the new opinions denying the allow- ts possibility, both in this world and the next one, the Sunnis and the older authorities holding the 2 possibility of seeing Him in both the worlds, and of of seeing Himin the next one. The learned of ient and modern times differ in their opinions with question whether or not our Prophet Muhammad ishah, Abd-Hurairab, Ibn-Mas‘td, and a party of orities deny it, which is said by party of narrators ats, but a party of the older authorities hold as 1e doctrine that the Prophet saw his Lord on the ieension (to heaven) with the eyes of his own head, tatement of Tbn-‘Abb&s, Abd-Dharr, Ka‘b al-Ahbér, art, ash-Shafi't, and Ahmad b. Hanbal, Ibn-Mas‘id irah are also said to have made the statement, but o given above is their well-known opinion, whilst 1 statement is that given by AbO'l-Hasan and a sciples; it is the correct one and is the opinion of the f truth out of the chief Safts.
an XLII-9. 2 Idem XXVII-9,
376 - ap-DaMiri’s
Ibn-‘Abbas states that Moses was ‘specially selected (by God for talking to, Abraham for (having) sincere friendship with, ant Muhammad for (allowing) a sight of Himself to. A party of th learned, however, hold the opinion that it is a subject not to be waded through, and say that there is no absolutely exclusive an strong proof of it, but that rationally it is allowable, which ha been confirmed by al-Kurtubi and others. I (the author) say that the doctrine of the possibility of seeing God both in this an the next worlds is allowable, on account of both rational and tra- ditional proofs. As to the rational ones, they are known by the : words expressive of the fact, and as to the traditional onea, we! have out of them the fact of Moses asking (God) to be shown a sight of Him, aud the reason of His withholding it. Moses must have known of its possibility, for had he known of its impos- sibility, he would not have asked God for it. It is impossible for Moses to have been ignorant of its permissibleness, since it would be necessary for him to be (also) ignorant of what is fit for God (to do) and as to what is incousistent and what is allowable, not- withstanding his high and extreme position in prophetio capacity, so much so that God eelected him out of menand caused him to hear His words without any mediam, whilst one convicted of such ignorance would be an unbeliever. We seek refuge with God from believing that (of Moses)! Another of these proofs ig God's obliging His servants with the aight of His face in the next world, aa is said in His words, “ Faces on that day shall be bright, gazing on their Lord!” + If, therefore, it is allowable for them to seo Him in the next world, itis allowable for them to see Him in this world, in order to make the sight (of Him) equable in rela- tion to His orders. Another proof ia the continuous chain of traditions regarding the Prophet, in the matter of seeing God in the future world, and its so happening as a mark of honour for the faithful. These are therefore the proofs of the allowableness of seeing God both in this world and the next one. As to the proof adduced by ‘A’ishah for the statement that the Prophet did not see God, namely, the words of God, “Sight perceives (45,03) Him not, but He perceives men’s sights,’* it is remote from being
3 Al-Kurin LXXV-22—23. s Idem VI-108.
wayir AL-HAYAWAN 377
Reng, for it is said that there is a difference between per- mor comprehension (S19!) and aeeing () a2 !), so that the i fs of the verse would be, “Sights (eyes) do not perceive at is to aay, they do not comprehend Him, notwithstanding eing able to see Him ;”—so Sa‘td b. Munayyab and others Phe fact of perception or comprehension ia excluded, not- ; Handing the fact of seeing, in the words of God, “ And when two hosta saw (cgl,3) each other, Moses’ companione said, farily, we are overtaken (w»F joe!) |’ Said he, ‘ Not so,’”? that tp 'say, “they will not overtake you.” Again, the word sights wes) refers to all, and is alao capable of being applied to special Moone, thue the withholding of the sight (of God) is specially Snded for the unbelievers, as God has said about them, “ Nay, ly, from their Lord on that day are they veiled;”* whilst Up ill honour the faithful or such out of them as He may wish Ath a sight (of Himeelf), as He has said, “ Faces on that day i all be bright, gazing on their Lord!’* In short, the verse ' fated by ‘A’ishah is not a proof, nor is it clear and explicit in ‘matter of want of allowableness of the sight (of God). Ff tre is therefore no argument init, There are many secret nd deep things in connection with this question, which we have mitted here, because that is not the object of writing this a k; whoever therefore wishes to verify this and other impor- Zant questions, let him read them in our book al-Jawhar al-saurtd, in which we have given the difference of opinion (between the : artios), the manifest and hidden atatements of the learned, and ne opinion we have selected and supported, The book is an i Aportant pillar on the subject, and no student can be indepen- dent of it; it is composed of eight thick volumes,
*. (Further information.) The words of God, “ Read, in the Fasine of thy Lord! Who created man from congealed blood
Topi 1" were the firat chapter of the Kur’dn revealed, as has ‘been proved in the two Sahths, out of a tradition of ‘Atishah, ‘The agreement between being created from congealed blood (on the one hand), and being taught with the pen and being
* 2 Al-Kur’dn XXV1-61—62, © Idem LXXXIII-15, * Idem LXXV- 33-23. ¢ Idem XCVI-1~—Q.,
meet
378 AD-DAMtRi’s
taught knowledge (on the other), lies in the fact that the loweat# of man’s states is that of being congealed blood and the highest ; that of being a learaed man, as-though God,—whose praises be celebrated !—conferred a favour on man, by removing him from the lowest of states, which is that of congealed blood, to theg highest one, which is that of learning (knowledge). vhf
Az-Zamakhshari says that, if it is asked, as to why God has’ said, “from congealed blood,”’ whilst he has been created from’ ; & lump of congealed blood (‘alakah), as in the words of God, ' “(Then) from a clot, then from a lump of congealed blood, : etc.,”2 the answer is that the word a/-insdn (man) is herein the : ; plural sense, as in the words of God, “Verily, man is in“ loes.”* le is the most generous, who possesses the quality of perfection in the matter of His benevolence over all benevolent : persons, who grants favours to His servants which canvot be | counted, who is forbearing towards them and does not hasten « to punish them, notwithstanding their ingratitude (disbelief), ; their disowning His favours, their doing prohibited things, and | their leaving aside ordeced things, who accepts their repen- : tance, and who forgives them after their committing heinons | sins. There is no end, noris there an extremity,.to His bene- volence, as though there were no benevolence left behind His benevolence, which has granted immense advantages, since He ' has said, “He is most generous! Who taught the pen! Taught ; man what he did not know!"* He has shown the perfection - of His generosity, since He bas taught His servants what they : did not know, and has removed them from the darkness of igno- « rance to the light of knowledge, and has called attention to the excellence of writing on account of the great advantages it pos- ° sesses which none but He can comprehend. The old sciences have — not been compiled,-nor are the orders (decrees) fixed, nor are the © histories and sayings of the ancients preserved, nor are the © revealed scriptures of God preserved, but through the instrumen- tality of writing. If it were not for it, the affairs of religion and this world could not have been properly regulated, and were there © no other evidence for the subtle wisdom and the elegant arrange-
2 Al-Kur’an XXII-5 and XL-69. * Idem OLII-2. * Idem XCVI-S—6,
A
if
a | BAVAT AL-HAYAWiN 379 m of God than that of the pen and writing, it would have been fe enough. + (Further information.) The Shaikh-al-Islim, the Shaikh Pdadta as-Subkt having been asked regarding the black lump Migesled blood which came out of the heart of the Prophet Bis childhood, when his heart was split open, and the saying of the 7 ah “This is the fortune of Satan with regard to you,” answered, sat lamp of congealed blood is created by God in the hearts of 4 as a thing to accept whatever Satan may throw into them. 14 was romoved from its place in the heart of the Prophet, and there ined nothing in its place to accept any thing that Satan might Brow into it. Thisis the meaning of the tradition. Satan never any luck (fortune) i in the heart of the Prophet. As to what hé‘angel took out, it isa thing in the natural constitution of man. Phils s acvepting thing, which by its existence would have rendered an Mipeachment of his heart possible, was removed.” He was then Baked as to why God created this accepting thing (v4), in this pnourel organ, when it was possible for Him not to create it in it. Héreplied, “ Because it is one of the parts of the human body, and KYod created it to perfect the human form; there was therefore no Melp for it, whilst its removal wasa divine favour conferred (on Ne Prophet) after its creation.”
= (Lawfalness or unlawfulness.) It is unlawfal to ent leeches, but at is allowable to sell thom, on account of the advantages to be derived roi them. The selling of cochineal or kermes is made an exception .in the matter of the disallowableness of selling creeping animals ashardt), as has been already mentioned.
@ (Side-information.) There are two viows with regard to the lump A BE songesled blood (‘alakah), one of them being that it is unclean, anve it is blood that has come out of the womb like menstrual Ren and the other one being that it is clean, because it is unshed x1 and therefore like the liver and the spleen ;—so it has been ied by Abd-Hamid from ag-Sairaft and explicitly confirmed by the pbsikh Aba-Hamid, al-Mahamili, and ar-Rafit in al-Aluharrar; this the correct view, as is plainly stated in al-MMinhdj.
Ry Al-alakah is (originally) the seminal fluid, which, when it be- mes converted into thick blood, and when it alters further, becomes
a? on
380 AD-paMirt’s
a lump of flesh, being then calleda mu@gahk. An-Nawawit states i Sharh al-Muhadhdhab that the religious law has absolutely decide: that the lamp of flesh (al-mug@gah) is clean. But there are said to two views regarding it, the correct one being the oppositejo£ what i given in Sharh al-Muhadldhab, for it is either like a dead man, i regard to which there are two statements in the new statement, or like a part of him separated (from him), in regard to which there are two ways, both of which speak of it in an opposite way and decide it to be absolutely unclean. Ar-RA&fi‘t states that there are two views regarding it, the correct one being that it is clean. Yes, but according to the rule of ar-RAfi't, it is conditional on the lump of flesh and the lump of congealed blood being those of man, but if they are the (products of the) seminal fluid of any other animal, they are unclean according to him. Both the lump of congealed blood and the! lump of flesh are worthier of being considered unclean than the! seminal fluid, which is shown by his speaking over and over again of their uncleanness in al-Winhdj, notwithstanding his decision in it in favoar of the cleanness of the seminal fluid. Our shaikh states, “You may refuse to hold the opinion that they are worthier of being considered unclean than the seminal fluid, because they are nearer the condition of an animal than it, and it is nearer the condition of
blood than they.” (Proverb.) ‘More clinging than leeches.”
(Propertics.) Leeches are useful for applying to such members of the body as are inaccessible (to the cupping glass), such as the corners of the eyes, cheeks, and painful parts, because they serve the purpose of cupping by their sucking out corrupt blood, especially in infants, women, and persons in comfortable circumstances, They also suck ont corrupt blood from the eyelids and other parts. They may happen to he in water, oat of which when a man drink: some, one of them may happen to cling fast in his throat; the way to remove it from the throat would be to fumigate (the throat) with the hair of a fox, and when the smoke (of it) reaches the leech, it will immediately fall down. So also, if the fumigation bo made with a hoof of a camel, it will die, which is a tried thing ;— so it is mentioned in al-Muntakhab. Al-Kazwini and the author o adh-Dhakhérat al-hamtdah state that if there be a leech in the
ion
> v e
‘ BAYAT AL-HAYAWAN 381 iy mit may be gargled with the vinegar of wine and a dirham At, of the flies that are found in beans, upon which the leech all down. IE it be desired to extract blood from a special this worm may be taken ina piece of clay and drawn near . rt, upon which it will stick fast to it and suck out blood from hen it is desired to causo it to fall away, salt water may be akled on it, upon which it will fall down immediately. The Bhor of ‘Ayn al-chawdss states that, if leeches are dried in the meade and then rubbed fine with sal-ammoninc, and then painted over in which there is loss of hair, hair will grow on it. Another thority states that, if a house be fumigated with leeches, bugs, Boequitoes, and other things like them will flee away from it. If Bey are left in a glass flask until they die, and then rubbed into a m : paste, and then if hair be removed from a part and the paste minted over it, no hair will again grow on it, One of its tried and | % ul properties is that, if some of the larger kind of leeches, such @ are found in rivers and damp places, are taken, fried with some dod olive oil, and then rubbed fine with vinegar until they become pe; the consistency of an ointment, and then if somo of it be taken . aa 8 piece of wool and used as a suppository by a person suffering is om piles, he will be cured of them. Somo say that it will cure one suffering from the disease called al-kafa.: One of its wonder- ful properties is that if a glass-merchant’s shop be fumigated with is all.the things that are in the shop will be broken. If a fresh : noiat leech be taken and rubbed over the male organ of generation, if will cause it to become large without any pain.
Ri; (Interpretation of leeches in dreams.) Leoches in droams have the same signification as worms, which is that of children, on Meccount of the words of God, “He created man from congealed #blood.”* If one dreams that a lump of congealed blood has come Fout from his nose, or his penis, or his anus, or out of his belly, or & his mouth, his wife will abort before the complete formation of the E embryo. Some say that leeches, ticks, young ones of serpents (ad- Fdalam), ants, and other things resembling them, indicate enemies and 7 Feontemptible enviers. The following is an interpreted dream:—A % “man came to Abii-Bakr ag-Siddtk ‘and said, ‘‘O regent of the
ae Bi, t A certain disesse in the buttock. ® Al-Kurfén XCVI-2.
ae.
me re dc = * on EY ee, oe ee ee ep ear nan ee ore
a
382 AD-DAMiRi’s | Apostle of God, I dreamt as if I had a bag or purse in my hanc and [ was emptying out of it what it contained, nntil there remaine nothing in it; then there came out of it a lump of congealed blood. Abt-Bakr thereupon said, “Go away out of my presence.” H therefore went away from his presence, and having walked a fe paces, a beast kicked him and killed him. Ab@-Bakr havin been informed of it said, “I did not want him to die in my presen
The bag or purse signified the man, the dirhams his life, and the lamp of congealed blood his soul, on account of the words of God, ‘* He created man from congealed hlood.’"?” :
cela! | (al-‘Alhab).—A mountain “he-goat s—so Abmad. b,}
Yahya, the author of Kitdb al-Madékhil fVl-lugah, says. j
e peal | (al-‘Umris).—A sucking lamb. Pl. ‘améris. A poet says :-— ; “Fo was like the wicked wolf when he said, on one occasion, ‘
To alamb (‘umrtieah), whilst he was hungry and running, I
‘ Art thou the one that abused me, without a crime (of mine) ?,’ It replied, ‘When did that happen?’ He replied, ‘Last year.’ 7 The lamb said, ‘Iam only just born, but since you desire to act trea- |
cherously towards me,
Here I am, eat me, but may not the food be propitious to you! '”
cleat (al-‘Amallas).—A fierce wolf, and a ferocious dog. As to the proverb, “ More dutiful than al-‘Amallas,” he was a man who was dutiful to his mother; he used to carry her on his shoul-' ders, and do the pilgrimage with her on his back every year, on. which account his name is employed proverbially, so that sons may take an example from him in the matter of dutifulness to their’ mothers. I have alluded to it in the following lines of mine :—
(The name of) al-‘Amallas is employed in proverbs, : In the matter of dutifulness, so that sons may take an example from him,
Jiacal | (al-‘ Amaithal).—The lion ;—so Abd-Zaid says in Kitdb' al-Ibl, From it this name was taken as a sobriquet for ‘Abd-Allah b. Khulaid, the eloquent puet. He used to make use of pompous words and rare expressions. He wasa writer and a poet in the
2 Al-Kar’dn XCVI-2.
Rs ¥ HAYAT AL-HAYAWIN 383 wpe of ‘Abd-Allah b. Tahir, and was much versed in the pure gage (of the Arabs), [The author here gives some lines com- Rdiby him on ‘Abd-Allah b. Tahir, the incident regarding his g the hand of ‘Abd-All&h b. T&hir, and the date of his death, aare all also given by Ibn-Kh. .]'
ptt Armst states that the word al-‘amaithal means one who ” b his tail, and al-Khalfl states that it means one who is slow and
; * hie garments like a gentle or quiet person, who ts independent ork.
FSUadt (ab‘Andk)—A female kid. PI. a°uuk and ‘und,
Ft is related regarding al-Agma‘i as having said, “ While I was wa ing by the road to al-Yaman, I saw a boy standing on the road ri i ear-rings in his ears, each of which had a gem in it, and with Md face shining from the lustre of the gems. He was praising his J in some poetical lines.”—(The author here gives the lines, hich are omitted here, on account of their great length and on poount of their not being connected with the subject of the article. ] Be] approached him and saluted him, upon which he said, ‘! shall not getarn your salutation until you pay my right, which is due to me from you.’ I then asked him, ‘What is your right?’ and he replied, 2 ‘am a boy of the religion of Abraham, the Friend (of God), and 1§ ‘do not have my morning and evening meals, until I goa mile or fo miles in search of a guest.’ I therefore accepted his invitation, ie nd he welcomed me. I then went with him until we neared his fant, when he shouted out, ‘O sister,’ upon which a girl replied tohim ° if a crying voice. He said to her, ‘Get up and prepare for our sat.’ She said, ‘ Wait until I give thanks to God, who has brought § this guest.” She then got up and said a prayer with two bowings E the body as a thankagiving to God. The young man then made e enter the tent and sit down. Then taking a knife, he went toa Tomale kid and slaughtered it. When I sat down in the tent, I Jooked at the girl, and found her the most beautiful of mankind in face. I kept on stealing glances at her, but she became aware of gome of my glances and said, ‘Desist ; do not you know that itis yelated regarding the Prophet of al-Madinah (Tayyibah) as having
a 2 De Slane’s T, of Ibn-Kh.’s B. D. Vol. II, pp. 55—57.
+ Sag wl
i
384 AD-pamMini’s
said, “The adultory of the two eyes is the sight.”? As to mysel do not intend by this to reproach you, but to teach you, so that Fy may not again commit a similar act.’ When it was sleeping tin the boy and I slept outside the tent, and the girl remained inside} and I heard till the early morning a chanting sound of the Kur' uttered with the most elegant voice, and then I heard some poeti¢ lines recited with the sweetest pronunciation and i in the mg saddening tone. The lines were as follow :— .
“My love refuses to remain concealed, how long I have tried to hide ‘ H It is with me in the morning, and it has alighted and pitched its tent; { When my desire (for the object of my love) becomes excessive, my het if
becomes mad by the recollection of Him ; If I desire my lover to be near me, He comes near me, : And shows Himself, but I dio and then come to life again by rememt ing Him; Ile makes me happy, so much ao that I find pleasure and am cheerful.” ”}
‘¢ When it was morning, I asked the boy, ‘ Whose voice was that ? ang he replied, ‘That was my sister, and this is what she does every night.’ I said to him, ‘O-boy, you are fitter for this action thas your sister, because you are a man and she isa woman. The boy thereupon smiled and said, ‘Woe betide you! Do not you knov that some are fuvoured and some abandoned, and that some are nea (God) and some ata distance (from God) ? ] then said farewell to them and went away.”
(Lawfulness or unlawfulness.) It is lawful, and it may : | given as compensation for a hare, if one in the state of thrdm hapy pens to kill it, on account of its having been thus decided by the Companions of the Prophet. It is, however, not (considered) suffif cient as a sacrificial animal, on account of what is related by the twé Shaikhs (al-Bukhart and Muslim) and others, on the authority ‘of a Barf’ b. ‘Azib, who said, “The Apostle of God preached to us on the Day of Sacrifice (10th of Dhd’l-Hijjah) after the prayer, saying, ‘Whos ever has said this our prayer and observed this our rite of sacrifice, has observed it correctly, but he who has performed the rite o sacrificing before the prayer, has not observed this religious rite,’ Upon this, Abt-Burdah b. Niyar,” who was a maternal uncle of als Bara’ b. ‘Azib, “said, ‘O Apostle of God, I sacrificed my goat (6f sheep) before the prayer. I knew this to be the day for eating an
gayit aL-yayawiy 385
wished that my goat (or sheep) should be the first ttered in my house. I therefore slaughtered it and meal before coming to the prayer.’ The Prophet yoat (or sheep) was only a goat (or sheep) of meat, fice)” He then said, ‘OQ Apostle of God, I havea 1 I love more than two goats (or sheep) ;_ will that a sacrifice from me?’ The Prophet replied, ‘ Yes, considered sufficient for anybody else after you.’ ”
ted in the first part of ar-Ratodah that al-‘andk is e time of its birth until it begins to graze, and that -kid when it is weaned, lives apart from its mother, ding, which takes place when it is four months old, fr. It is said in Lugdt at-Tanbth and Dakéd’ik al- ndk iso she-kid which has not yet completed a year similar definition is copied from al-Azhartin Tahdhtb 4t, but al-Azhari’s own statement does not agree
slates, giving authentic authorities, and also Aba- Barr in al-Jsté‘db, on the authority of Kais b. d, “ When the Prophet and AbO-Bakr fled, conceal- from Karaish), they happened to pass by a slave, ig some sheep and goats, and asked him for a drink wwe replied, ‘I have no sheep or goats that can bo vis a she-kid, which conceived in the early part of tow no milk left in her.’ The Prophet thereupon d then binding its legs, he rabbed its udder until it m the weight of the milk in it). Abd-Bakr then and the Apostle of God milked in it, and gave the r to drink ; then milking again, he gave the milk to k, and then milking again he drank the milk him- thereupon said, ‘By God, who are you? I have, yen one like you!’ The Prophet said, ‘Would you , if I inform you of it?’ and he replied, ‘ Yes.’ The , ‘am Muhammad, the Apostle of God.’ The pastor the one that Kuraish assert to be a Sabean ?’ and ed, ‘Verily, they say so.’ The pastor then said, ‘I ant you area prophet, and that what you preach
386 ° AD-paxtri’s
is the truth; I shall follow you.’ The Prophet’ said ‘You will no be able to do that at present (to-day), but when you learn of my hav.
ing made myself publicly known, come to us.’ ” a
(End). Abé-Dawnd, at-Tirmidht, an-Nasi’t, and al-Hakin relate, on the authority of ‘Amr b. Shu‘aib, who had it from his father, who had it from his father (grandfather of ‘Amr) who said, “ There was a man called Marthad b. Abi-Marthad. who used to carry captives from Makkah and take: them t al-Madinah, and there was an adalterous woman in Makkal called ‘Andk, like kafém (in vowel marks), who was a friend of his. Now, he had promised one of the captives in Makkah t come to him and to carry him. He related, ‘I came until I reached the shadow of one of the walls of Makkah, on a moonlight night: in the meantime ‘Ani came there and perceived the dark shadow by the side of the wall. When she came near me, she said, “ (Who, Marthad ?” and I replied, “ Marthad.” She then said, “ Welcome t you ; come along, sleep with us to-night.” I replied, “O ‘Anak, Go has declared adultery to be unlawful,” upon which she cried out, “C people of the tents, this man carries away your captives.” There upon, eight men followed me, and [ took the way of al-Khandamal and reached a cavern. They too came there, and standing over the cavern in which 1 was, made water, which commenced to drop or my head, bat God rendered them blind with regard to my position They then returned, and I too returned to my friend and carried him ; but being a heavy man, I carried him as far as al-[dhkhir,' whore I undid his fetters and then continued to carry him, whict fatigued me, until I brought him to al-Madtnah to the Prophet. I then said, “OQ Apostle of God, shall I marry ‘Anak ?” upor which he remained silent and did not reply to my question, unti this verse was revealed, “‘ And the whoremonger shall marry none but a whore or an idolatress; and the whore shall none marry but an adulterer or an idolator.”* The Apostle of God then said, “(Q Marthad, ‘The whoremonger shall marry:none but a whore or an idol. atress ; and the whore shall none murry but an adulterer or an
» Thus given in all the copies, but it is probably a mistranscription o| Adhakhir, the name of a pass between Makkah and al-Madinah. * Al-Kur’As XXIV-S.
BAYAT AL-HAYAWAN 387
Dlater ;’ therefore, do not marry her.”’” Al-Khattabt states that sspecially so with regard to this woman, because she was MAbeliever, bat as to a Muslim whore, a marriage contract with i valid and not annulled, Ash-Shafif states that the meaning athe verse is that a whoremonger does not wish or seek for ge but with a whore. Ash-Shafi‘t adds that resembling this what Sa‘fd b. al-Musayyab has stated, namely, that this verse is mogated by the words of God, “And marry the single amongst me 2 "s who would be out of the single Muslims,
Be, (Proverbs.) “A she-kid will not sneeze (tanfat) in this case fair),"* an-nafit of a she-kid being like al-‘ufds (the sneezing) of “ 1. It is like another proverb, “ Two she-goats (‘anzdn) will not fmite each other with their horns over it,” which will be given in Ste’ proper place.
RB: 63591 GUS (‘Ande al-ard).*—[The badger.] A small besst, maller than the lynx and long in the back, that hunts everything, ywen birds. It is the same as at-tuffah, which has been already de- moribed under the letter w.
Tt is said in Nihdy yat al-garth that Katadah states that ‘and al- ard i is one of the animals of prey, and that it is a certain wild beast of Pprey larger than the cat and smaller than the dog. Pl. ‘unagé. It fis said in a proverb, “ He met with a badger,” and “ He approached & badger,” that is to say, a calamity. He means (thereby) that it is | an animal with which people hunt, if it be trained. |
bs epal (al-‘ Anbas) —The dion. From it the name is given to
re Ri It is the measure Jad from uegwl. AlUnabis out of BKuraish were the sons of Umayyah b. ‘Abd-Shams the bigger ; they were six, namely, Harb, Abi-Harb Sufyan, Abi-Sufyin, ‘Amr, fand Abt-‘Amr, and were called by the name of the lion, the rest F being called al-A‘yfs.
Be poe (al-“Ans).—A strong and hardy she-camel. It is 8 (also) 4 F said to he one whose tail has become full or ample (Leas or isie |) ; ;
& ‘ tty Al-Kur’in XXIV-32. ®* Meaning that blood-revenge will not be oritaken in this case. 8 In Palestine Afeles taxua.
388 - ap~panmint’s
—so al-Jawhari says. Al-‘ansah is also a name for the lion, being an epithet derived from al-‘ants ;—so Ibn-Sidah says.
prey (al-‘Anbar).—[The sperm-whale.*] A certain large fish —
from the skin of which shields are made. A shield is (also) called ‘anbar. It has been already described under the letter ».
Al-Bukhfrt relates, on the authority of J&bir, who said, “The ; Apostle of God sent us, appointing over us (as commander) Abd. |
‘Ubaidah, to meet the caravan of Kauraish, and gave us as provision (on the way) a bag of dates, beside which we did not get anything else. Abf-‘Ubaidah used to give us a date ata time as food.” He (the relater of the tradition) says, “I asked him, ‘ What did you use to do with it ? and he replied, ‘We used to suck it as a child does, and then drink over it some water, which used to be sufficient for us the whole day until the night, and then we used to strike down leaves with our sticks, moisten them with water, and eat them. It hap- pened that we then arrived on a sea-beach, where something of the shape of a broad sand-hill presented itself to our view. We went to it and found it to be the beast which is called al-‘anbar (the sperm- whale). Abf-‘Ubaidah thereupon said, “It is dead ;” and then he said, “ No, but we are sent by the Apostle of God, in the cause of God, and you are forced by necessity; therefore eat it.’ We lived on it for a month, and we were three hundred strong; otherwise they
t é q
«a
(the men) would never have become strong. You might have seen —
us lading out with buckets the oil out of the sockets of its two eyes, and cutting pieces out of it, each of the size of a drinking pot. Abd- ‘Ubaidah took thirteen men out of us, and made them sit in (the socket of) its eye ; he took one of its ribs and making it stand up, mounted the largest camel with us and passed under it. Wethen provided our- selves with its flesh as travelling provision, and when we arrived in al-Madinah, we went to the Apostle of God and mentioned about it to him, upon which - he said, “{t was a sustenance which God took out for you. Have you any of its flesh with you, so that you may give it as food to us?” We then sent the Apostle of God some of it, and hé ate it.’”” This nocturnal journey of Abfé-‘Ubaidah is called Saryat al-Khabaf, and occarred in the month of Rajab 8 A. H..
1 Physeter macrocephalus.
7. “a f . » % 3
BAYiT AL-BAYAWIN 389
mar b. al-Khattab and Kais b. Sa‘d were among the party with s Abt- ‘Ubaidah.
a This tradition is related to us in al-(Faildntydt as follows :—The : Prophet sent Abf-‘Ubaidah on a night-journey with a party com- } posed of the Refugees and Helpers, three hundred strong, to the
| sea-coast, to a subtribe of the tribe of Juhainah. They were scized with great hunger, upon which Kais b. Sa‘d said, “ Who will bay
rom me dates for a camel (to be slaughtered), he giving me the camel here and I giving him the dates in al-Madtnah? ‘mar then
[ kept on saying, “ What a wonder, that this boy who has no property
ot his own) should take a debt from another person out of his pro-
y perly 1" He then found a man out of the tribe of Juhainah, to
| whom he (Kais) said, “Sell me a camel, and I shall pay you for it a wask(acamel-load) ' of al-Madtnah dates.” The Juhant replied, “I do , not know you; whoare you?” He replied, “I am [bn-Sa‘d b. ‘Ubadah
"b, Dalaim.” The Juahant said, “ How well I know your genealogical connection!” and added other words. He purchased from him five _ camels (for slaughtering), every one of them for a wask of dates, the _Badawt demanding from him the condition that they should be the
_stored-up and dried (hardened) dates out of the dates belonging to the -Dulaim family, and Kais replying, “ Yes,” to the condition. The Badawt then said, “Bring me witnesses.” The relater of the tradition ‘says that Kais gave him as witnesses some men out of the Helpers,
with whom were some men out of the Refugees, and said, “I shall
bring as witnesses whomsoever you like.” Among those who were brought to witness the transaction was ‘Umar b. al-Khattab, who said,
&T shall not bear witness to this transaction as a debt, when he has no
|property, and the property belongs to hisfather.” The Juhant there-
upon said, “ By God, Sa‘d will surely not defraud (me) for the sake of
‘awask of dates, whilst I see a handsome fuce and noble actions.”
Words passed between ‘Umar and Kais, until ‘Umar spoke roughly
-to Kais, Then taking the camels, he slaughtered them for them in three stations, a camel every day. When the fourth day came, his commander prohibited him (from slaughtering any more) and said to him, “Do you wish to violate your engagement, when you have
no property of your own?” Abé-‘Ubaidah came there, and with
2 Equal to 60 ad‘s. In al-Hijaz 320 pounds and in al-‘Ir&k 480 pounds,
390 AD-DAMIiRI'S
him was ‘Umar ; he said, “1 enjoin you not to slaughter (a camel),”
upon which Kais said, “O Abd-‘Ubaidah, do you think that Ab0- | Thabit (Sa‘d), who pays for others their debts, takes upon himself the | burdens of others, and feeds people ina year of famine, will not pay ‘ for me (a debt of) a wask of dates incurred on account of men exert- ° ing themselves in the cause of God?” Abfi-‘Wbaidah’ was near be- | coming lenient towards him, but ‘Umar kept on saying, “Enjoin him.” - He therefore enjoined Kais (not to slaughter a camel). When the
mews of what had befallen the party in the shape of starvation | reached the ears of Sa‘d, he said, “If Kaisis as I know him, he will | slaughter (camels) for the party.” When Kais came back, Sa‘d met
him and asked him, “‘ What did you doin the matter of the star. vation of the party?” and he replied, “I slaughtered (s camel).” { Sa‘d then said, “You acted rightly. What did you do next?” He: replied, “I slaughtered (a camel).” Sa‘d said, ‘“ You acted rightly.’ , What did you do next?” He replied, “I slaughtered a camel.” Sa‘d said, “ You acted rightly. Then what did you do next?” Ho replied, “‘f' was prohibited (from slaughtering).” Sa‘d asked him, ‘“ Who | prohibited you?” and he replied, “ Abd-‘Ubaidah, my commander,” " Sa‘d asked, “ Why?” and he replied, “He asserted that I had no property and said, ‘The property belongs to your father,’ upon which | I said to him, ‘My father pays the debts of people distant (in con- | nection), takes up the burdens of all, and feeds (people) in a year of famine, and will he not do this for me?’” Su‘d thereupon said,
oe
‘‘ There are those four gardens, from the smallest of which we collect (cut) fifty rasks of dates.” The Badawi then went with Kais, who paid to him his (debt of) wasks, gave him a beast to ride upon, and a | suit of new clothes. The Prophet having heard of this action of ,
Kais said, “ Verily, it is out of a generous heart !”
Some say that the odoriferous ambergris (al-aniar) comes out | from the bottom of the sea, is eaten by some of the beasts in it on | account of its oiliness, is then vomited out by them, and found in a state like that of a stone ; the larger masses out of it float on the sea, and are then thrown by the wind on the bench. It strengthens the heart and the brain, and is useful in hemiplegia, facial palsy, and thickness of phlegm. Ibn-Sidah states that ambergris comes out of the sea, and that the best kind of it is the ash-coloured variety, then
Bayit aL-BaAYAWIN 391
mes the blue variety, then the yellow, and then the black. He
that it is mostly found in the interior of the fish which eat it pea | which die (in consequence of it). Some merchants assert that
uS’'sen on the East of Africa (bahr az-Zanj) throws it up like
‘skull of a man, the largest lump of it being a thousand mithkdls
St weight, and that it is mostly eaten by fish, which then die; the which eats it is called al-‘anbar.
(Lawfalness or unlawfulness.) Al-Mawardt and ar-Réyani in mga az-Zakéh state that there is no poor-rate tax on ambergris and mask, Abi-Yisuf states with regard to them that a fifth is the tax ie them. Al-Hasan, ‘Umar b. ‘Abd-al-‘Aziz, ‘Abd-Allab al-‘Anbirt,
JebAk state that it is necessary to pay a fifth as the tax on ris, whilst ash-Shafi't argues against them, on the strength of Mtement of Ibn-‘Abb4s with regard to ambergris, namely, that thing which the sea throws up and is not found in a mine, so render it necessary to pay a fifth asa taxon it. It is also Maly related regarding him as having said that there is no poor- tay on it. J&bir related that the Prophet said, “Ambergris i is not 1p " which saying therefore excludes the necessity of paying the 7 te tax on it. Al-MAwardt, ar-Réyanf, and most of the j juris-
5 alts state that ambergris is clean. Ash-Shafit states, “T have fone who said, ‘I have seen ambergris spring up in the sea, | Bitted 1 like the neck of a goat (or sheep).’” Some say thatit is origi- Billy. plant having a diffusive odour in the sea, and that thore is a Zast in the sea which seeks it, on account of its diffusive odour, but fia’ poison for it; when that beast ents it, it kills it; the sea then ows the beast out, upon which the ambergris comes out of its t “y sity The two (al-MAwardt! and ar-Rayanf) state in Kitdb as-Salam Rat it is allowable to make payments in ambergria, but it is necessary a mention explicitly the variety and weight of it, for ambergris is of AS 8, ash-coloared, white, green, and black varieties, and unless the variety and weight are mentioned, itis not allowable. Ash-ShAfitt Pitutes that it is allowable to sell ambergris, and that the learned a te with regard to it that it is a vegetable product, whilst no part mo a vegetable substance is unlawfal. He (further) states, “One of them (the learned) has informed me that having gone out on the sea, )-was cast on an island, whore he saw a tree like the neck of a goat
yaa . & :
Coe eee ee 7 + Bere - - ~~ oF ‘
Ee EE TT me . ” =a = wt ee =
392 AD-Dantri’s
‘(or sheep); he found the fruit of it to be ambergris. He related,
© We left it alone, so that it might grow and then we might take it, but the wind blew hard and threw it into the sea.’” Ash-Shéfi‘! (also)
‘states that fish and the beasts of the sea swallow it when it first falls
into the sea, because it is then soft, and that when they swallow it, few of them escape (death), as it kills them on account of the excessive heating property in it, and when a fisherman therefore takes a fish (in that condition) and finds it in its belly, he thinks it to be a part of the fish, but it is really speaking the frait of a plant.
(As to its properties,) al-Mukhtar b. ‘Abdiin states that amber- gris is hot and dry, but is less so than musk. The best kind of it is the ash-coloured variety having a little oiliness in it. It strengthens the heart and the brain, increases the nervous fluid, is useful in hemiplegia, facial palsy, and thick phlegm, and produces courage, but it is injurious to persons suffering from pilos; ils injuri-
ous effects may be warded off by means of camphor and the smell-
ing of cucumbers. It suits persons with a cold and moist consti- tution and old men. The best time for using it is winter. Some say that ambergris is (found) in masses like skulls, the largest of them being a thousand mithkdls in weight, and that they come out of springs in the sea and float on the water, upon which birds alight on them, eat them, and die. Some say that it is the ex- crement of a certain beast, and others say that it is a part of the rubbish of the sea. The best kind of it is the ash-coloured variety, and the opposite of it the red-coloured variety. It has greasiness in it, on account of its having been swallowed by a fish, and it becomes free from it at the time of its rolling about in tho sand.
pias | (al-‘ Antar).—-[The gadfly.] The blue fly. Some say that it means flies in an absolute sense.
It is related in the two Sahths, on the authority of ‘Abd-ar- Rahman b. Abf-Bakr as-Siddtk, in a long tradition of his, contain- ing an account of the miracles performed on account of as-Siddfk, the purport of which is that as-Siddik having had a party of guests, made them sit down in his place, and went away to the Apostle of God. He was rather late in returning, and when he came, he asked (his people), “ Have you given them their evening meal ?” On their
i
Tg
Bavit AL-HAYAWIN 393
ror ying, “ No,” he turned towards his son ‘Abd-ar-Rahman and said jo him, “O gadfly (‘anter),” prayed against him that his nose might he cut, and reviled him. In a version it is said, “O ‘unaitir,” of the Gim. form. He likened him to it out of contempt for him. Some my that he likened him to the blue fly, on account of the severe injury Mt inflicts. In most of the traditions the word is given as ganthar, Meaning thereby, “O base one.” ‘Antarah was the name of aman, ‘tiamely, ‘Antarah b. Shaddad b. Mu‘dwiyah al-‘Absi, one of the (cele- f brated) horsemen, poets, and lovers out of the Arabs. He was one fof the (great) heroes of the Time of Ignorance and is proverbially own for his courage. Stbawaih states that the w in itis not a feervile (additional) letter.
4 at
. weodstt (al-‘Andalth).:—[The nightingale.] The same as al- Raazdr. Pl. ‘anddil, because it is first reduced toa quadriliteral word, Mand from it the pl. and the dim. (‘unaidit) are ormed, Joinz Jalyt y= the bulbul sings, How beautiful are the lines of Abi-Sa'td al- g'Mu'ayyad b. Mohammad al-Andalust, the excellent poet, descriptive Bof a funbdr |* a “A tundir beautiful in form, imitating wy By its clear sound a pightingale ; , When it dries, it speaks out clearly ; - It collects in its variation of notes the notes of a flute.
So aleo, whoever lives in the society of the learned as an infant,
Becomes when he grows up a learned shaikh.
ie a. ¢ mse .° a
rr, (The author here gives some more lines of this poet, which are
& ‘here omitted as they do not refer to the present subject.] He died
min 557 A. H..
a (Lawfulness or unlawfulnesa.) It is lawful to eat it, because it pis one of the good things.
In dreams, it indicates a clever son.
: b. ue ® e a Jotal! (al-‘Andal).—A large-headed camel. The word is alike Fr used both for the male and the female.
a 2 In Egypt Philomela luscinia. | * A kind of mandoline with chords of i ‘brass wire, which is played with a plectrum.—Lane’s Lex.
iat Ee.
394 AD-DAMiRi’s
Pay (al-‘Anz).—[A she-goat.] The female of the common goat. Pls. a‘nuz and ‘unis.
Al Bukhari and Abd-Dawud relate, on the authority of ‘Abd- Allah b. ‘Amr b. al-‘As, that the Prophet said,.There are forty (good) actions, the highest of which is the lending of a she-goat for milking; there is no performer of one of them, hoping for its reward and: believing ia the promtise of it, whom God will not cause to enter’ Paradise.” Hassan b. ‘Atlyah, the relater (of the tradition), on the- authority of Abt-Kabshah, says, ‘We counted all the actions under the lending of a she-gont for milking, such as the returning of a salutation, the blessing of a sneezer, the removing of a hurtful thing from a road, and others like those, but we were not able to reach (the number of) fifteen of such actions.” Ibn-Battal states that the Prophet has not mentioned the actions in the tradition, but it is well- known that he undoubtedly knew them, and that he didnot men-. tion them on account of an object, which is more beneficial to us than his mentioning them, namely,—but God knows best,—na fear that the special mentioning of them might lead to an abandonment of other means of kindness and doing good, whilst there have been so many instructions inciting and urging(us) to do good and to acts of » beneficence, given by the Prophet, that their number cannot be counted. He (Ibn-Battal) adds, “I have heard regarding one of the men of our times that he prosecuted a search after them in the (different) traditions, and found them to exceed forty in number; he then mentioned them (all), to the last of them.”
I (the author) say that the word “143 in urblas |enred3 (blessing a sneezer) may be written either with a cf (as “s04)) or with a ce (as “4e-3), meaning praying for a blessing; the former refors to a meeting or union (after separation), because the Arabs say, “Ws ¥iedol — the camels met in the pasture-ground,” Some, however, say, that the meaning of it isa prayer for his limbs (44<1,£), which is a name for the extremities. The lattor refers. to his being blest with a good mode of life.
The author of at-Targth wa’t-Tarhth states in tho chapter Kadd’ hawd'tj al-Mustimtn (Satisfying the wants of the Muslims), on the authority of the Commander of the faithful, ‘Alt b. Abi-Talib,
BAYAT AL-HAYAWAN 395
‘who said that the Apostle of Gul said, “A Muslim has thirty claims ‘on his brother-Muslim, which the latter cannot be absolved from eat by their fulfilment (payment) or pardon. (They are) :—
vie
9 _; (1) To pardon his error, (2) to pity (him) for his weeping, (8) to ‘Gonocal his nakedness, (4) to forgive his slip at the time of his slip- “ping, (5) to accept his apology, (6) to defend him when he is slan- dered in his absence, (7) to be constantly giving him advice, (8) to preserve his friendship, (9) to guard his credit, (10) to visit him 'fn his illness, (11) to be present at his death, (12) to comply with his request, (13) to accept his present, (14) to give a present (to him) equal to his present, (15) to thank him for his favour, (16) todoa good action for his help, (17) to protect his wife, (18) to accomplish bis want, (19) to intercede on his behalf in the matter of a thing he aaks for, (20) to accept his intercession, (21) not to disappoint (him) in is object, (22) to bless (him) at the time of his sneezing, (23) to seek for his lost animal or thing, (24) to return his salutation (greeting), (25) to consider his conversation (words) pleasant, (26) to increase a gift for him, (27) to believe in his oaths, (28) to help him, whether he acting wrongfully or having a wrong done against him; as to the help for him, if he is a wrong-doer, it is to check him in his ;wrong-doing, and as to the help for him, if he is having a wrong ‘done against him, it is to help him in taking his right, to befriend ‘him, and not to be inimical towards him ; (29) to save him and not ‘to abandon him, and (30) to wish good for him, in the same ‘manner that one wishes it for himself, and to hate evil for him, in the game manner that one hates it for himself.” He then said, “I have beard the Apostle of God say, ‘If any of you sets aside any of the ‘claims of his brother-Muslim, the latter will demand it of him on ‘the Day of Judgment.’” Then ‘Ali said, “If any of you omits to ‘bless his brother-Muslim when he sneezes, the latter will demand that claim from him on the Day of Judgment, and it will be decreed in his favour and against the former.” These together with those caloulated by Hassiin b. ‘Aftyah come up collectively to more than
forty (good) actions.
_ (Information.) Abd’l-Kasim Sulaiman b. Abmad at-Tabart re- lates in Kitdb ad-Da‘wdt, giving his authorities, on the authority of
396 AD-pDAMtri’s
Suwaid b. Gaflah, ‘who said, “‘Alt b. Abf-Talib having beer want of food, said to Fatimah, ‘If you go to the Prophet, (it w - be better).’? So, she went to the Prophet, who was at the time — Umm-Ayman, and knocked at the door, upon which the Pro said to Umm-Ayman, ‘ This knocking is, verily, that of Fatin She has come at a time, at the like of which she is not in the h of coming to us. Get up, therofore, and open the door for her.’ U: Ayman thereupon got up and opened the door for her, and ¥ she entered, the Prophet said to her,‘O Fatimab, you have, ve come to us at a time at the like of which you are not in the habi coming to us.’ She said, ‘O Apostle of God, the food of these an is the celebration of the praises (of God), and the declaration of ( praises and holiness ; but what is our food?’ The Prophet th upon replied, ‘ By Him who has sent me with the Trath, no fire
been kindled in the houses of the people of Muhammad for the
thirty days, but we have (now) received some she-goats ; if you ¥ I shall order five of them to be given to you, or if you wish, I : teach you five expressions which Gabriel has a short while taught me.’ She said, ‘Teach me the five (expressions) which ¢ riel has taught you.’ The Prophet then said, ‘Say, “O Thou, first of the first ones! O Thou, the last of the last ones! O 1 _ possessing mighty power | O Thou the pitier of the poor! O 1 the Compassionate of the compassionate!”’ She then went ay came to ‘Ali b. Abi-Talib, and said to him, ‘I went away from to this world and have brought to you the future world,’ and | mentioned to him all that had passed, upon which he said, ‘ best of your days, the best of your days!’ ”
In Kitdd Safwat at-tasawwuf by the HAfid Abé’l-Fadl Moh mad b. Tahir al-Makdisf, it is related that Jabir b. ‘Abd-A having (one day) come to the Apostle of God, the latter said to | “0 J&bir, here are eleven she-goats in the house; are they de to you, or certain expressions which Gabriel has a little while taught me and which will unite for you this and the fatare world Jabir replied, “O Apostle of God, I am in need, but these express are dearer tome.” The Prophet thereupon said, “Say,‘O ( Thou art the creator, the knowing! O God, Thou art forgis and clement! OQ God, Thou savest (men) from acts of disobedic
. BaYAT AL-HAYAWAN 397 ind art mercifal! © God, Thou art the Lord of the great Throne | God, Thou art the beneficent, the liberal, the merciful one! For- ve me (my sins), have mercy on me, render me sound and strong, ake me prosperous, bless me with the means of sustenance, direct Jone in the right course, save me, grant me health, cover (conceal) a: faults, do not lead me astray, and cause me to enter Paradise, iby Thy mercy, O Compassionate of the compassionate ones! ” Jabir ted, “He continued repeating them, until I committed them to emory. The Prophet then said, ‘Learn them and teach them after pon. He then said, ‘O JAbir, convey them with you.’ I have nC- cordingly conveyed them with me.”
_ ‘Itis related in the commentary (of the Kur’An) of al-Kushairi and other commentaries that, when Abraham fled for refuge with his on Ishmael and his (son’s) mother HAjir to Makkah, he happened to eas by a party of the Amalekites, who gave Ishmael a present of en ‘she-goats. All the she-goats of Makkah are their progeny. i resembles what has been already related regarding the pigeons
ot the sacred precincts, namely, that they are all the progeny of the two pigeons which built nests over the Prophet in the cave. lew
¢.. (Farther information.) The Prophet said, “Two she-goats wilk hot smite each other with their horas over it.” The reason of: bis saying that was that a woman from Khutmah, whose name. was ‘Agma’ bint Marwan, out of the Beni-Umayyah, used to incite. | ple) against the Muslims, annoy them, and compose poems. aie them. ‘Umair b. ‘Adf therefore made a vow to God that, I@"God caused His Apostle to return safely from Badr, he would. kill her. When the Apostle of God returned from Badr, ‘Umair. ittacked her in the middle of the night and killed her. He then. jolned the Prophet and said the morning prayer with him. When. tbe “Prophet got up to enter his assembly-room, he asked ‘Unmair. b. ‘Adi, “Have you killed ‘Asma’ ?” and he replied, “Yes; is \here anything due from me on account of Slaying her?” upon. which the Prophet said, “Two she-goats will not smite each other. with their horns over it.” The first time this saying was heard,
‘_,. % Applied to a case in which there will not happen any discord or con-. ention.—See Lane’s Lex. art. et _—
398 AD-DauNtni’s
was frem his lips, and it is one of the concise, novel, an unique sayings, such as had never before been heard.
Similar in this respect are his eayings:-— The oven is heated.” “ He died upon his bed.”* ‘A believer is not stung or bitten twic in the same hole.” ‘ O horsemen of God, mount.” “ The child is fo the owner of the bed, and for the adulterer there is disappointment. “ Bvery kind of game is in the belly of the wild ags.”* ‘“ War } (finished by) asingle act of deceit.”* “Avoid ye the beautift woman that-is of bad origin.”® Verily, of what the (rain, or th season called) spring (e+ ») causes to grow, is what kills by inflation ¢ the belly, or nearly does so.”* “The Helpers are my compan and my auxiliaries.”* ‘ Nothing brings an injury upon a man but hi own hand.” “He is powerfal, who overcomes himself at th time of anger.” ‘There is no information like that (acquired) b sight.” “Sitting in assemblies is to be with confidence (not to rever secrets).”” “‘The ( giving with the) upper hand is better than th (taking with the) lower hand.” “ Affliction has for its agent speaking. “ Men are like the teeth of acomb.” “The abandonment of ‘evil | (an act of) alms-giving.” “ What disease is there greater than ni; gardliness ?”” “‘ Actions are (to be judged) by motives.” ‘ Modest (sense of shame) in every respect (the whole of it) is good.” ‘A fal: oath leaves houses vacant (void).” ‘The chief of a tribe is the slave.” “The excellence of learning is better than the excellence divine worship.” “In the forelocks of horses is tied good.” “Th quickest of all things is the punishment of an adulteress.” ‘ Verily of poetry, there is wisdom.”® “ Health and leisure are two blessing in respect of which many men are deceived.” “The intentio (motive) of a believer is better than his action.” “The intentio (motive) of a hypocrite is worse than his action.” “ The chil belongs to the husband.” “Help in the accomplishment of want by means of concealment.” “‘ Every happy person is envied.” “(Tt practisers of ) guile and deceit are in Hell-fire.” “He who gives t false advice is not one of us.” “One who is consulted is trusted.
2 Meaning that the war is raging. * He died a natural death, * 8 Lane’s Lex. art 1,3, * For the four different meanings of it, see Lanc’s Le
art. ead, * Idem art. 43 , ¢ Idem art. han, 7 Idem art. . 5,5 ¢ For the different readings of it, see Lane’s Lex. art. pho .
BAYAT AL-HAYAWAN 399
“Repentance is returning from sin.” “ A person guiding (one) ‘to a good action ie like a doer of it.” “Your love for a thing , renders (you ) blind and deaf.” “A loan has to be returned.” ‘And “The giving of assurance of safety inhibits slaying or assault- ‘Ing unawares.” There are similar other sayings of the Prophet. ‘The Apostle of God specially mentioned a she-goat in exclusion of ,other kinds of goats and sheep, because a she-goat draws near 'another she-goat and then parts from it; its smiting with (its) horns is not like the smiting with horns of rams and othera.
Ibn-Daraid relates that when ‘Adt b. HAtim killed ‘Uthman, ‘he said, “ Two she-goats will not strike each other with their horns over it.” But when the battle of the Camel took place, his eye “was pulled out, and he was told, “Two she-goats will not smite each ‘other with their horns over the murder of ‘Uthmfn,” upon which ‘he said, “ Yes, many eyes will (still) be pulled out.” This narrative ‘has been thus related by Ibn-Ish&, ad-Dimyati, and others.
_ It is related, on the authority of Abé-Hurairah, who said, “The ' speaker of truth regarding what is believed to be true (5) ee! (5 ste), *Abd’l-KAsim (the Prophet), informed me that the first dispute ‘to be decided on the Day of Judgment will be that of two she-goats, ‘(one) with horns and (the other) without horns.” This is related “by at-Jabaraot in his Bfutjam al-awsaf, but Jabir al-Jua'fi, who is a ‘weak authority, is given in it as an authority.
(Lawfulness or unlawfulness.) It is lawful. It may be given as compensation or penalty for a gazelle, ifn person in the state of ‘ihrdm kills the latter. The verification of it will be given under the letter ¢.
(Proverbs.) The saying of the Prophet, “Two she-goats will not ‘smite each other with their horns over it,” has been already given above in the tradition. It means that even two weak ones will not meet each other in a fight over the affair, because smiting with horns is a work of stallion or ram-goats and sheep and not that of she-goats. It is said in allusion to any particular case, over ‘which there would be no difference or dispute. “Such a man is more given to emitting wind from the anus with a sound than a she-gont. ” “A she-goat, having every kind of disease,” applied to a
1",
i
‘yt &
400 ap-paniri’s
man and a beast having many faults, Al-Fazfri states that a she-
goat is subject to ninety-nine diseases. - In the following lines of a poet, the word al-‘anz means a female
eagle :— .
“When a female eagle (al-‘am) hangs down from a level ground
In the forenoon, hungry and hovering round and round.”
ry
(Properties.) I£ the bile of a she-goat be mixed with sal- ammoniac and then applied over any part of the body after palling’ out the hair from it, no hair will ever grow over it again. Aristotle states that if the bile of a she-goat be mixed with the common leek (kurrdth) and then applied over a part ‘from which hair has been pulled out, no hair‘ will ever grow over it again. If its shank be washed (with water), and that water be given to one suffering from sncontinence of urine to drink, it willcare him of it. I€ anything be written with ite milk, the writing will not show itself, but if ashes are sprinkled over it, it will show itself. Hurmus states that if the brain of a she-goat and the blood ofa hyena, of each the weight of a ddnak, be taken together with two grains weight of camphor and knended together, taking the name of any man, the spirit of love will be produced in that man, if it be given to him to eat. If one takes of its bile the weight of a dénak, the same weight of its blood, and half a ddnak weight of the brain of a black cat, and give’ the mixture (o£ them) to eat to a man, the latter will lose all sexual appetite and will not go neara woman until its effect is neutralized, which can be done by giving him to drink the rennet of a female gazelle in the milk of a she-goat, both of them being warm (at the
time).
bias) {(al-‘Undub).—A male locust. Al-undab is a dia- lectical variety of it. Al-Kasa’t states that it is called al-‘undab, al-‘unddb and al-undtb. Fem. ‘undtbah. Pl. of the masc. ‘anddib.
A poet says :-— ‘Heads of male locusta (an iii) like dried grapes.” Pl. of the fem. ‘undabét. tis given in the book of Stbawaih ag
al-un ub’.
ij wiser (al-Unduwdnah).—A female locust. Pl. ‘unduwdndt. The subject of locusts has already been treated of under the letter ¢.
Hayir AL-HAYAWAN | 401
ve 2 Us @ ge
ais (“Anka mugrid) and 6,409 ls (‘ Anka’ mugribah).* the words indicating no meaning. One of the authorities it is a certain rare bird that lays eggs like mountains, very high in its flight. Some say that it is so called, ere is round its neck whiteness like a ring (collar). Some isa certain bird found in the place of the setting of
izwint states that it is the largest of: (all) .birds in body nd that it seizes an elephant-in the manner that a kite ; or mouse. It used to be (found) in ancient times among to molest them, until one day having deprived a bride aments, the prophet Handalah prayed against it, upon d carried it away to one of the islands of the ocean | Equator, an island to which no man can go, and which any animals like the elephant, the rhinoceros, the buffalo, id all the other species of beasts and birds of prey. At of its flying, a sound is heard coming from its wings ise of loud thunder and a torrent. It lives for two thou- , and pairs (takes a mate) when it is five hundred years in it is the time for it to lay eggs, it becomes seriously ill. it then gives a long description of it. -
tle states in an-Nu'tt that ‘ankd’ ‘mug rib is sometimes d that out of its talons large bowls for drinking are ie mode of seizing it is this :—Two bulls are made to between them a calf is placed, all of them being weighted ttuching big stones to them; opposite the calf a small tilt, in which a man hides himself with some fire with ‘ank@ then alights on the two bulls to snatch them away, once) it fixes its talons in the two bulls or one of them, le to pull the bulls away on account of their being Jown by means of heavy stones, and is (also) unable to ‘on account of a desire) to save its talons. The man (in thereupon comes out with the fire, and burns its wings. le) states that ‘al-anka@’ has a belly like that of a bul! and
Chap. XX, Note 23, Lane's T. of The Thousand and One Nights
402 AD-DAMiRi’s
bones like those of the beasts of prey, and that it is the larg . :, (all) the birds of prey. x.
The ImAm, the very learned Abd’l-Baks! al-"Ukbart stated? Sharh al-Afakdmdt (commentary on the assemblies of al-Harif that in the land of the people of ar-Rass, there was a mount® called Mukh, rising in the sky to the height of about a mile ; ‘ait used to be many birds on it, and there was also on it the bird ‘an which was huge in size with a face like that of a man and a resedl blance to all animals in it. It was one of the good birds. It used | come to this mountain once a year and pick up the birds on it, be being starved one of the years, and finding the birds scarce, it pouno upon a boy and carried him away, and it then carried away a‘ git upon which the people complained of it to their prophet Handali b. Safwan, who prayed against it. A thunderbolt thereupon fell on |
-and it was burnt. Handalah b. Safwan flourished in the intery between the time of Jesus and that of Muhammad. Another auth rity states that the mountain was called Fath, and that al-‘ankd’ wi go called on account of the length of its neck. The people the killed their prophet, and God therefore destroyed them.
As-Suhailt states in at-Ta‘rt/ wa’l-I‘lém regarding the words ‘ God, “And (how many) a deserted well and lofty palace !”* that 4] well was the well called ar-Rass and was situated in Aden; it belonge toa people out of Thamid, who had a just and upright king (rulic over them) called al-‘Alas. The well used to supply water to the who of the city, the surrounding open country, and all the beasts, shee goats, cows, and other animals that were in it. There were mar reservoirs attached to it, and a great many men were delegated to lo after it; there were vessels of marble, and many of the reservoirs r sembled tanks ; men used to fill water out of them, whilst there we others for beasts ; there were men appointed to watch over them a Men used to draw water night and day, going forwards and bac wards, The people bad no other water beside that. The king period of life became a long one, but when death did come, th anointed him with oil, so that his features might remain. (unaltered and he might not get changed (in appearance), They used to do th
* Al-Sur’sn XXII-44,
HAYAT AL-HAYAWAN 403
ie of their dead, if they were persons that had been kind to . ren the king died, the affair became a difficult one with d they were of opinion that their case had become a dis- Fone. They therefore raised a clamour with their crying. peizing this confusion on their part as an opportunity, entered pay of the king many days after his death, and informed them 56 had not died, and that he would never die; he added, “I 7 aly absented myself from you to see your action.” They were puly delighted at this, and he ordered his principal people to place re a between themselves and him that he might speak with Btfrom behind it, so that the signs of death might not be Fis his featares. They thus set him up as an idol behind a main, and he informed them that he would never eat, drink, or die, Mthat he would serve as a deity for them. All this, Satan used ay through his mouth (tongue), and many of them believed it im true, whilst some of them doubted it, but the number of the * irs who denied him (to be a deity) was less than that of those i believed in him. Whenever a (good) adviser out of them gs, he used to be reprovel and coerced. ‘Thus infidelity spread Bor ng them, and they took to worshipping him. God then sent to 3 ;& prophet, who used to receive the revelation in his sleep t Hever in his waking state; his name was Handalah b. Safwan. 3 nformed them that the image was (only) an idol, without any eto it, that Satan had Jed them astray, that Godl,—celebrated be ‘h j praises l—never represented Himself by means of a form, and it was not allowable to hold the king to be a partner with God. ng exhorted them, advised them, and Warned them of the power of Mr. Lord and His vengeance. But they molested him and treated Ss inimically, though he used to exhort them and give them good Myton, until at last they killed him, and threw him into a well. he ‘the vengeance of God descended on them; they went to sleep me night satisfied and satiated as regards water, but found in the 5 orning that the water of the well had sunk into the earth, and its wcket-rope was useless. They all then screamed out, the women Bs children clamoured for water, and they and their cattle were - Mxed with thirst, so much so that all of them died and were des- i oyeil They were succeeded in their land by the beasts of prey, and
a
7 ‘, i,
404 AD-DAMini’s
in their houses by foxes and hyenas, whilst their gardens becam changed into jujube trees and the thorn tragacanth ; nothing jg to‘be heard in it bat the humming sound of genii and the roaring 0 lions. We seek refuge with God from His power, and from pery
sistence in actions which deserve His vengeance !
As-Suhailt states that as regards the lofty palace, it was the palace which Shaddad b. ‘Ad b. Iram had built, the like of which beg never been built among those that are mentioned. ‘Its state (too) became like the state of this well, being converted into a wildernes after its having been the abode of men and becoming desolate after its having been inhabited (by men); nobody is able to appronch it for miles, on account of the humming sound of genii and other abominable sounds (in it), after the happiness, amplitude of meat of sustenance, and the arrangement of the people in it like a string of beads (which existed in it at one time). They have all gone and not returned! God has mentioned them in this verse by way of a exhortation, a remembrance, and a warning against the result ‘of disobedience to Him and the evil consequence of opposition to Him We take refuge with God from that ! ~
Muhammad b. Ish&k relates, on the authority of Muhamma b. Ka‘b al-Karadi, who said that the Apostle of God said, “Th first one out of men to enter Paradise on the Day of Judgment wil be a black slave, the narrative regarding whom is this :—God sen a prophet (once) to a certain town, but none of the people of it, ex cepting that black slave, believed in him. Then the people of tha town treated that prophet in an inimical manner, and afte digging a well threw him into it, and then a large stone over hin That black slave used to go and collect wood, carry it on his back, an sell it; and then buying food and drink with its price, he used:t come to that well and raise the stone (from over the prophet), Go helping him to do that. He then used to let down with a rope th prophet’s food and drink, and then to restore the stone to its prop place. He continued doing that as long as God wished; then or day having gone out to collect wood as was his wont, he collect the wood, tied its bundle, and finished doing that. When he desire to lift it, he was overtaken by slumber ; he therefore lay down ¢ his back and slept. God caused him to sleep for seven years. FE
HAYIT AL-HAYAWIN 405
Frese sand turning to his other side lay down again, upon which i (again) caused him to sleep for seven years. He then rose up RB jifted up the bundle and did not think that he had slept but for 1 ar out of the day. He came to the town, and selling his bun- F porchased some food and drink. He then went to the well and d for the prophet, but could not find him, for there had hap- d to his people what happened, and they had taken him (out F the well), believed in him, and tuken his word to be true; the pphet used to ask them regarding that black slave as to what yas done to him, but they used to reply, ‘Wedo not know;’ that
prophet then died, after which God roused that black slave from his sep.” The Prophet said, “ That black slave will be the first ona @ enter Paradise,”
? T (the author) say that, because it is mentioned in this tradition Bhat they believed in their prophet, whom they took out of the pit, Bhere need not be two meanings of the words of God, “And the people of ar-Rass,”* for God informed regarding the people of ar- Jtass that He had entirely destroyed them; but they may have been geatroyed for the innovations which they adopted after their pro- het, whom they had taken out of the pit and whom they had _believ- @din. This may be taken as one view (of it).
e Ibn-Kh, states, “ I have seen in the History of Ahmad b. ‘Abd- i Nah b. Ahmad al-FargAnf, a settler in Egypt, that al-‘Aziz >. Nizar pb. al-Mu‘izz,* the lord of Egypt, had collected strange animals with him, such as were not in a collection with anybody else. Out of these animals was an ‘ankda’, abird that had come to him from Upper Egypt; it was of the length of a balashan (heron), but bigger than it in body. It hnd a beard, and there was a hood on its head; there were several colours and points of resemblance to many birds in it.”
It has been already mentioned, on the authority of az-Zamakh- Shar, that al-ankd@’ having ceased to procreate, is now extinct in the world. It is reluted towards the end of Rabi‘w'l-abrar in the chapter at-Tayr (birds), on the authority of Ibn-‘Abbds, who said that God created in the time of Moses a certain bird called al-‘anka@, which
uN
<- % Al-Kur’fia XXV-40. * De Slane in his T. of Ibn-Kh.’s B, D. gives his name as Nizar (entitled) al-‘Asfz b. al-Mu'‘izz.
‘ g- a
i
406 AD-DANIiRi's
had four wings on each side and a face like that of a mati God gave it a share of everything, and He created for it a mal mate like it. He then told Moses in an inspiration, “I har created two wonderful birds and appointed, as their means 0 sustenance, the wild animals which abound round about J ers alem. I have appointed them, as a thing in. addition to wha
IT have already given the Beni-Isrf’tl.” They then procreated, ant
their progeny became large. When Moses died, these birds remove (from Jerusalem) and alighted in Najd and al-Hijaz. They used con tinually to eat wild animals, and snatch away children, until Khili b. Sinan al-‘Abst out of the Beni-‘Abs assumed the prophetic office which was before the time of the Prophet. The people having com plained to him of the annoyance they received from the bird, h prayed against it, upon which it ceased to procreate, and becami extinct, so that it is not to be found in the world (now).
In Kit&) al-Bad’ by Ibn-Abi-Khaithamah, there is mentio made of Khalid b. Sinan and his prophetic mission. He states tha the angel delegated for him was Malik, the guardian of Hell-fire One of the signs of his prophetic mission was that he turned away | certain fire called the fire of misfortunes (wiiom| 94) which use to come out of the desert and consume men and beasts, and whic! they were unable to turn away ; after that it never came out again The commentator of ul-Fugts by Ibn-al-‘Arabi bas given a strang narrative about him after his death, an allusion to a part of whiol will be made in the art. sl,
Ad-Darakutnt relates that the Apostle of God said, “Ther was a prophet whom his people caused to perish (or beheaded wit! a sword == 4a1-4),”* meaning thereby Khalid b. Sinin. Another learn ed man states that his daughter went to the Prophet, upon which h spread out for her his mantle-sheet and said, “‘ Welcome to the daugh ter of a good prophet!” or words like these. Al-Kawishf, az Zamakhshari, and others state that there flourished between the time o Jesus and that of Mubammad four prophets, three of whom were ou
' of the Beni-Isra’il and one out of the Arabs, namely, Khalid b. Sinai
+ The mode of his death is given differently in Mirkhond’s History See Rehateek’s T. Pt. I, Vol. II, p. 227.
HAYAT AL-HAYAWAN 407
Al-Bagawt, however, states that there was no prophet be- meen .those two prophets (Jesus and Muhammad).
The KAdt al-Fadil used to recite these lines often :— F “If the eyes of Fortune regard you with consideration, * Bleep, for all dangerous places are then safe ; 3 With it you may chase al-‘anka’, for it is then a net (ia your hand), ; And with it you may lead al-Jawzé’, for it is then a bridle (in your hand).’? Tt has been already stated in the art. ~aJ! (the eagle) that it @ that bird which Abé@’l-‘Ala’ al-Ma‘arrt means in his lines :— ° “It is al-‘anga’, too big to be chased ; > Oppose him, whom you can cope with in opposition.” fF (Proverbs.) A calamity (‘ankd@ mugrib) carried him off (scared Ath him),” applied to one regarding whom there is no hope left. A poet says :— im, “Liberality, al-gal, and al-‘axka’, the third, f°. Are names of things which are not found and never existed.’ These lines will again be mentioned in the art. J)#/!.
:. Interpretation of it indreams.) An ‘ank@’ in a dream indicates PP iigcifed man, a heretic, one who does not associate with anybody. He who dreams of an ‘ankd’ speaking to him, will obtain wealth {meuns of sustenance) from a khalifah, and may perhaps become his wastr. He who mounts an ‘anka’ (in a dream), will overpower a per- gon having noeqaal. He who hunts and seizes it will marry a beauti- fal woman. An ‘anka’ may sometimes be interpreted to mean a Besragoon son for one who has seized it in (a dream) and has a pregnant; wife.
F + PRCT (al-‘ Ankabit).—([The spider.] A certain small animal hat wenves a web in the air. Pl. ‘andkib. Masc.‘ankab. Its sobri- : Guets are alt-khaithamah and abi-kash‘am; the sobriquet of the
aie’ e ° 2eue pfemale is umm-kash‘am. The measure of the word is ,is3,
my... It ‘possesses short legs and big eyes, each individual having Feight legs and six eyes. When it desires to seize flies, it alights on Ethe ground and is motionless in its limbs, and then contracting its © body pounces on the fly, not missing it. Plato states that the greedi- gest of things is the fly, and the most contented of things is the . pide. Thas God has appointed the sustenance of the most content-
wy? wa
408 ' ” apepamint’s
ed of things to be the greediest of things. Celebrated be the praises: of the Bountiful and Knowing One! This species is called adh- dhubdb (fly-catching spider). There is a species (of the: spider) which is inclined to be reddish in colour, has down on it, and four’ spines on its head, with which it wounds (bites) ; it does not weave a web, but builds its nest in the ground, and comes forth at night like the rest of the creeping things of the earth (al-hawdmm). Ano-: ther species of it is ar-rutaild’, which has been already ! described under the letter y. :
Al-J&bid states that a young one of the spider is (even) more wonderfal than a chicken, which comes into the world prepared to: obtain its nourishment and ready dressed in feathera, because the’ former is, from the moment of its birth, able to weave (its web) with. out any instruction or teaching, and to lay eggs and hatch them, When it is first born, it is a small worm, and afterwards it alters (in form) and becomes a spider, assuming the complete form in three. days. It takes a long time over the act of treading ; when the male. desires to have connection with the female, it draws some of. the threads of its web from the middle of it, and when it does that, the female also does likewise, and the two keep on drawing near each other, until they get entangled with each other, the belly of the male coming to be opposite to that of the female. This species of spiders is a wise one, a part of its wisdom consisting in its extending the warp and then working the woof, beginning from the middle. It prepares a place for (holding) what it may seize as prey in another: place, like a magazine. When anything falls into its web and moves: about, it goes to it and weaves over it until it tires it; and when it. knows it to have become weak, it takes it to its magazine. If its prey. happens to make a hole in the web, it returns to it and repairs it. 1t does not take out the substance with which it weaves from its inside, but from outside the skin; its mouth is bored throughout its length. This species always weaves its web (house) of a triangular shape, and the capacity of the house is just enough to conceal its body.
(Information.) Ath-Tha‘labi, Ibn-‘Atiyah, and others relate,
tracing the tradition to the original relater of it, regarding ‘Alt b. Abt-Talib as having said, “ Clear your houses of spiders’ webs, for
the leaving of them in houses gives rise to poverty.”
HAYAT AL-HAYAWAN 409
a . \
BY It is related in the Afardstl of Aba-Dawnd, on the authority of Wastd b. Mazynd, that the Prophet said, ‘The spider is a devil ; therefore kill it.” It is given in the Kémil of Ibn-‘Adt, in the bio- graphy of Maslamah b ‘Ali al-Khashni, on the authority of lbn- ‘Umar, in these words :—The Prophet said, “The spider is a «evil, whom God has transformed (into that form) ; therefore kill it.’ But © it isa tradition delivered on slender authority. Yazid b. Maxyas : al-Hamadant as-San‘Ant ad-Dimashkt had seen and met ‘Ubadah b 02-SAmit and Shadd&d b. Aws; he it was who said, “‘ By God, were % God to threaten me that if I rebelled (against Him) He would ~ imprison me in the bath-room, it would be proper that no eye should a ‘remain dry on my account.” Having been once called upon to take = up the function of a kAdi, he sat in the market eating, and thus saved S vimmsell from them.
° E - Abd-Nu‘aim relates in al-Hilyah, in the biography of Mujahid, that ®-he taid with regard to the words of God, “ Wheresoe’er ye be, death 9 y-will overtake you, though ye were in lofty towers.”?:—*“ There was a Bi certain woman among a people who flourished before you, and she Ki had a servant in her service. She happened to give birth to a girl, x. and so, snid to the servant, ‘Get some fire for us,’ upon which he went rs ‘out and found a man at the door. The man asked him, ‘ What has oF ; this woman given birth to ? and the servant replied, ‘To a girl.’ The fe-man thereupon said, ‘ As to this girl, she will not die, until she will 54s have committed adultery with a hundred men ; this woman’s hired Fi-servant will eventually marry her, and her death will be caused i-through a'spider.’ The hired servant said to himself, ‘ By God, I do nd ; not wish to have her (as a wife), after she will have committed adul- & tery with a hundred men. I shall therefore kill her.’ He then took a By. knife, and going inside ripped open the girl’s abdomen ; he then im- i “ “mediately went forth on the sea. The girl’s abdominal woand was Ber ‘ stitched up, and she was treated medically and cured. She then z:. grew up into a young woman, and became one of the handsomest . ~ women of her time ; she used to commit fornication, and happened : : to visit one of the coasts of the sea, where she remained committing fornication, The hired servant remained away aslong as it pleased God, and then he happened to arrive on that coust with a large
2 Al-Kar’an IV-80.
Fre
410 | .AD-DAMiRi’s
quantity of goods. He said toa woman out of the people of the |
ooast, ‘Search for me the handsomest woman in the town. I shall marry her.’ She replied, ‘ There is a woman here who is one of the handsomest of mankind, but she is a whore.’ He said to her, ‘ Bring
her to me.’ So, she went to her and said,‘A man has arrived with -
a considerable quantity of goods and said to me such and sucha
thing, and I have replied by saying such and such a thing, upon which she said, ‘I have given up prostitution, but if he‘ wishes, I
shall marry him.’ He then married her, and she attained @ very .
high position in his estimation; he loved her excessively. While he was one day with her, he informed her, of his history, upon which she said, ‘1 am that girl,’ and showed him (the mark of) the slit in
her abdomen. She then said, ‘I used to commit fornication, but do
not know if I have committed it with a hundred men or less or more.’
He said, ‘The man informed me that her death will be caused - through a spider.’’ Ho therefore built for her a tower in the desert
and made it a lofty one. While they were one day in that tower, they saw a spider in the roof, upon which he said, ‘ This is a spider,’ and she replied, ‘ What, will this one kill me? Nobody will kill it
=
but myself.’ She then caused it to move, upon whichit fell down ;_
then going to it, she placed the great toe of her foot on it. She then crushed it, and its poison entered between the nail of her toe
and her flesh ; her foot then having mortified she died. God there-
fore revealed this verse, “ Wheresoe’er ye be, death will ovortuke you, though ye were in lofty towers.” ”
Many of the commentators of |
the Kur’dn state that this verse was revealed in regard to the atheists —
(hypocrites), who said in respect of the slain at the battle of Ubud,
‘Had they been with us, they would not have died, nor would they ; have been slain.” God therefore replied to them by His words: *‘ Wheresoe’er ye be, death will overtake you, though ye were in
lofty towers.” The towers (es,¥!) here means forts and castles, and lofty (Gos%.J1) means elevated and tall. Kat&dah states that the meaning of it is fortified palaces ( t-am* )y25), ‘Ikrimah states that it means plastered with gypsum (éma¢*), osdel! being Ganage | (plastered with gypsum).
Sufficient for the spider is the glory and honour it had of weav- ing its web over the Apostle of God in the cave, the narrative regard-
a
= 6 ¢ «
wavit AL-HAYAWAN | 411
oy ° I]
: ing which is a well known one in the books on commentaries of the 5. Kur’An and the military expeditions and other books. It also wove 3a web over the cave which ‘Abd-Allah b. Unais entered, when # the Prophet had sent him for the assassination of Khalid (b. Sufyan) be. Nabeih al-Hudhalf at al-‘Uranah. After killing him, he carried his 5 head and entered the cave, over which a spider then wove a web, and when the searchers after him came there and not finding anything ¥ turned away on their way back, he came out and went to the f Apostle of God, carrying the head with him. When the Prophet , saw him, he said, “ Verily, the face has become happy (successful)!” supon which he replied, “Your face, O Apostle of God ;’ and then 8 placing the head before him, he informed him of the affair. The & Prophet thereupon threw to him a stick he had with him and said, : You will go about moving your arm up and down in walking, f with this stick in Paradise.” It remained with him until he was # on the point of death, when he instructed his people to bury it in B his shroud, which they accordingly did. The period during which ¥ he was absent (on this business) was eighteen nights.
In al-Hilygh by the Hafiqd Aba-Nu‘aim, it ia related on the autho- rity of ‘Ata’ b. Maisarah, who said, “The spider has twice woven & webs over two prophets, over David when Goliath was in pursuit of fm him, and the Prophet when he was in the cave.”
=: It is related in the History of the Im&m, the Hafid Abt’l-Kasim bi i ‘Asakir, that the spider also wove a web over the private parts of © Zaid b. ‘Alf b. al-Husain b. ‘Alf b. ‘Abf-Jalib, when he was cra- ? ES ified naked in the year 121 A.H.. His body remained thus cru- ia ‘cified for four years ; they used to turn his head away from the x direction of the fkiblah, but the pieco of wood on which it was "- fixed used to turn back to the direction of the kiblah. They then B: burnt the piece of the wood and his body. May God have mercy on S: him! Many men had taken the pledge of allegiance to him, but the M:- officer in charge of al-‘Irak, Yfsuf b. ‘Umar, the cousin of al-Hajjaj eb. Ydsuf ath-Thakafi, waged war against him, vanquished him, and B. treated him in this manner. His (first) public appearance took place gl in the time of Hisham b. ‘Abd-al-Mulik, and when he came forth,
a -p large party of the people of al-Kffah came up to him and said,
wi: “ Nree yourself from (faith in) AbQ-Bakr and ‘Umar, and we shall
—
. ma ye a ? a, 0! . ‘J +
. pe
412 ‘ aD-DaMini’s og take the pledge of allegiance to you ;”’ bunt he refused to do that,? and they therefore said, “In that case, we renounce you.” On: that account they were called ar-Rafidah (the Renouncers). As to aiz-” Zaidiyah (the Zaidites), they said, “We shall not turn away from* those two (khalffuhs), and shall renounce him who renounces them * two,” and then went forth with Zaid, on which account they were : called az-Zuidtyah. Zaid related traditions on the authority of his: father Zain-a)-Abidin and a party (of traditionists), and Abt-Dawnd, , at-Tirmidbt, an-Nas4’l, and Ibn Majah have related traditions on" his authority.
(Supplementary information.) Ibn-Kb. states in the biography of Ya‘kab b. Sabir al-Manjan{yt that when he ([bn-Kh.) was in Cairo, . he came across some quires of paper containing his poems, and saw among them the famous distich which has been attributed to several different poets, but of which the real author is not known. [The author here quotes the distich and the lines composed by’ Ibn-Sabir in reply to it]’ An allusion has already been made-to Ibn-Sabir’s lines in the art. Jaiw!,
(Lawfulness or unlawfalness.) It is unlawful to eat it, on account of its being considered filthy.
(Proverbs.) ‘ More skilled in weaving than a spider.” “ Weaker than the house of a spider.” God has said, “The likeness of those who take, beside God, patrons is as the likeness of a spider, that takes to himself a house; and, verily, the weakest of houses is a spider’s house, if they did but know! Verily, God knows whatever thing they call upon beside Him ; for He is the mighty, wise. These are parables which we have strack out for men ; bat none will under- stand them, save those who know (wye/!aJ!).”"* God has used its house as a simile (parable) for one who tukes beside God, a deity which would neither harm him nor be of use to him. In the same manner that the house of a spider does not protect it from either heat or cold, nor is sought by any one, are what they acquire of infidelity and what they adopt in the shape of idola, which would not defend them on the Day of Judgment (to-morrow) atall. ws (J! are all persons who under-
2 De Slane’s T. of Ibn-Kh.’s B. D. Vol. IV, p. 373. * Al-Kur’in XXIX-40—42.
Wayir. aL-wavaWwin 413
ibout God, the Mighty and Glorious, observe obedience vep aloof from (ucts of) disobedience to Him; it is they | the truth, beauty, and moral (advantage) of these ignorant out of Kuraish used to say that the Lord struck paralles of the fly and the spider, and to ithey did not know that parables draw out hidden sid shapes.
1) If a spider's web be placed on fresh wounds on vurface of the body, it will protect them. without » any inflammation (swelling). If it be placed on it will stop it. If silver that has become altered in ad with its web, it will clean it and make it shine. If eaves its web over a privy be hung. on the person + from fever, he will be cured of ithy the order of tied in a rag and hung on the person of one suffering gue, it will benefit him and drive away the fever. In er, if aspider be rubbed fine while it is alive, and tom fever is anointed with it, it will drive it away. umigated with the green (moist) leaves of myrtle, 1 away from it ;—so the author of ‘Ayn al-khawdss
ation of it in dreams.) A spider ina dream indicates 3 recently renounced the .world. Some say that it irsed woman, one who will desert her husband’s bed. web of a spider (in a dream) indicate weakness in the ion, on account of the honoured verses (of the Kur’an) en given above under the heading of Proverbs. Some er in a dream indicates a weaver, and he who quarrels ‘ith a spider will quarrel with a man who is a weaver
*Ared).—A camel advanced in age, one that has passed which it is called al-bdsil and al-khalif. Pl. ‘iwadah,
It is said in a proverb, “ Ask theaid of one advanced or let (it) alone,” that is to say, ask the aid of persons se and persons of experience in the matter of your
em qe a ~ ee rg e
414 AD-DAMiRi's
affair, for the judgment of a person advanced in years is better than
the jadgment and experience of a youth (boy).
Jy) tbs)! 350)! (al-'Udh al-matdjtl).—It has been already given
at the ” beginning of this letter in the art, SS, Al-Jawhart — states that a she-camel is so called when she has brought forth, within ten days or fifteen days, after which she booomes a mufjil. Pl.
matajtl and matajfil. ;
*Lol5aJ 1 (al-Awdsd”).—A pregnant one out of the beotles called al-khandjis; so Abf-‘Ubaidah says. *
uw yal (al-‘Us).—A certain species of sheep, called kabsh ‘ds.
ie att (al-' Umak).t—A certain insect that swims in water and looks like a black stone of a ring ; it is emooth and round. Pl. ‘uwam.
Gaya (al--Awhak).—The mountain-swallow. It isa name ap- plied also to the black crow, and tu a black and stout camel. Al- ‘awhak means long or tall, used both in the masec. and fem. .
Mat! (al-‘ Ald ?). —The sand-grouse, which will be described under the letter <5.
pila (al-‘Ulldm).—The musket or sparrow-hawk (al-béshak), which has been already described under the letter »,
esta (al-Aythtéim).—The hyena ;—so al-Jawhart says, on the authority of Ab@-‘Ubaidah, but another authority states that it is a female elephant.
yas i(al-‘Ayr).—The wild ass, arid also the domestic ass. P). a‘ydr, ma‘) yora', and ‘uytlr.
Ibn-Majah relates out of a tradition of ‘Utbah b. ‘Abd-Allah as- Sulamt that the Prophet said, ““ When one of you goes to his wifp
1 In Johnson’s Arabic Dict. itis said to be “a beetle carrying dung- balls.” ® This name is applied in ‘Oman to the sardine—Clapea scombrina.
Lane states on the authority of the TAj-al-‘Ards that it is a species of serpents
in ‘OmAn, but I have not heard of any serpent of this name in ‘min. The description given by the author applies to a water beetle, probably Dinevtes areus called in ‘Oman nassd) al-m?, -
eo, , , 1
wayit AL-HAYAWAN 415
(people), let him cover himself, and let not either of them bein a state of nakedness like the nakedness of the two ridges of muscles (al-‘ay- ‘rdn) on either side of the back-bone.” Al-Bazzar has related it out cof a tradition of Abd-Hurairah, and at-Jabarfni has related it out ‘of a tradition of ‘Abd-Allah b, Mas‘fid. An-Nasé’t relates in ‘Ishrat ‘'an-niad’, out of ‘a tradition of ‘Abd-Allah b. Sarjis, that the Prophet said, “ When one of you goes to his wife (people), let him throw ‘over himself his robe, and let not either of them be in a state of nakedness like the nakedness of the two ridges of muscles on either side of the back-hone.” Abf-Mansir ad-Dailamt relates out of a tradition of Anas that the Prophet said, ‘“ Let not one of you throw himself on his wife (people) as an ass does, but Jet there be between them first kisses and soft words (rasil).’’ They asked him “ What is ar-rasd/ ?” and he replied, “ A kiss and soft words.”
It is related in a tradition that, when God wishes ill of a man, "He abstains from (punishing him for) his sins, until the Day of Judg- ‘ment shall come upon him, as though he were a wild ass, being liken- ed to a wild ass (‘uyr) on account of the greatness of his sins. Some say that by ‘Ayr is here meant the mountain of that name in al-Mad!- nah, which the Prophet used to hate, and which he mostly made use of, in drawing similes from it for detestable things, The ‘ayr of the eye is its lid. A poet says :— | “They (the Ardkim, mentioned two verses before,) have asserted that all
who have hunted the wild ass are the sons of our paternal uncles, and that we ‘are the relations of them.”
*Abd-‘Amr b, al-‘Ala’ anid that he who knew the meaning of these lines had passed away or died.
(Information.) It is related that when Khalid b. Sinan al- ‘tAbst was on the point of death, he said to his people, “ When I am ‘buried, there will come to my grave a herd of wild asses headed by a wild ass, which will strike my grave with its hoof, and when you see that, dig the earth away from over me, upon which I shall come out and give you information regarding the ancients, and those that are to come after me.” When. he died, what he had told his people hap- pened, and they wished to take him out, but some of his sons disliked
2 Lane’s Lex. art. ye. ,
416 " ap-Danini’s
itand said, ‘We are afraid that it may be said of us that we dug: open the gravo of our father.” Had they done that, he might have: come out and given them the (promised) information. But God desirs: ed the reverse of it. It has been already mentioned (before) that his daughter came to the Prophet, upon which he spread out his mantle’ for her and said to her, “ Welcome to the daughter of a good pro! phet !” or something like it. It is related that having heard the’ ‘Prophet recite, “Say, ‘He is God alonel!’”? she said, “My father’ used to recite this.” Itis related that the Prophet said, “ He was LY prophet, whom his people destroyed.” » A poet says satirizing a man :— ‘Were you a sword, you were a blunt one, Or were you water, you were without sweetness, : Or were you flesh, you were the flesh of a dog, 7 Or were you a wild ass, you were a slow one !”” | (Proverbs) “ Asses (ma‘yitrd’) bite one another,” applied to fools: , fighting one with another. “ A fat ass is saved (escapes from death).” It is asserted that there were some lean asses which died in a famine, but a fat one out of them escaped, which fact is proverbially applied: to vigilance before the happening of a thing, that is to say, “ Escape‘ (be saved) before you are unable to do that.” It is also applied to one who is saved from a detestable thing by means of his wealth. | “ An impediment came between the wild ass and its springing,” ap-’ plied to one for whom there is no hope left. A poet says :— : “I should resolve on doing an act of prudence, were I able to do it, 4 But an impediment has come between the wild ass and ite springing.” - = (The author here quotes from Ibn-Kh.’s B. D., from the biography | of Abi-Abmad al-Hasan b. ‘Abd-Allah b. Sa‘fd al-‘Askart, the incident. regarding the stratagem practised by the Sahib Ibn-Abbad to see; Abf-Ahmad, the lines written by him to Aba-Abmad, Abd-Abmad’s | . reply in verse, and Ibn-‘Abb&d’s astonishment. He also quotes from | the same authority the origin of the above lines.]* “Is all the roasted ; meat of the wild ass, its veretrum (w O50) (only) ?”* Itis snid that : a Fazari, a Tha‘labi, ‘and a Kalbt, met together on a journey and’ roasted a wild ass. The Faz&rt happening to go away for some.
3 Al-Kurfn CXII-1. * De Slane’s T. Vol. I, pp. 382—3883, See Freytug’s Arab. Prov. Tom. II, p. 3848.
_ BAYAT AL-BAYAWAN 417 faces of his, his two companions ate up the wild ass, leaving for him meeretvum. When he came back, they put it before him and said, his is what we have kept for you.” He commenced to eat it, we found it difficult to swallow, upon which they two laughed. He merefore drew out his sword and said, “I shall, verily, kill you 8, if both of you do not eat it.” One of them refused to eat it ; Mihe struck him with his sword, and his head became separated ym his body; his name was Markamah. His companion said, \Markamah has fallen,” upon which the Fazfrt said, “ And you S60, if you do not eat it,” meaning thereby, “ If you do not eat it, ja (too) will have your head thrown down.” The tribe of Fazfrah . §* reproached for this, 20 much so that Salim b. Darah says about i e “Do not trust a Fasfrt with whom you are left alone, . Jn regard to your she-camel,! but tie her veretrum up with thongs ; Do not trust him, nor consider yourself safe from his acta of oppression, &» After him who roasted the veretrum of the wild ass, q ' Upon which he said, ‘You have given your guest the verctrum of the ass to eat, in order to cheat him ; ie May not God, the Creator, the Maker, give you water to drink!'” More -vile than an ass.” Some say that the meaning of ‘ayr here 4 ‘a wooden peg (of a tent), for its head is constantly struck upon, bat others say that the meaning of it is the ass. [The author here totes. certain lines from a poet, which he has also given at the end i the Proverbs in the art. 49! lan! . under the letter ¢.]
= Khalid b. al-Waltd said at the time of his death, “[ have met Fick and. such armies in the fields of battle, and there is not a } pace of the length of a span in my body in-which there has not yon a sword-cut, or a spenr-thrust, or an arrow-wound, but now jere Iam dying a natural death on my bed, in the manner that ur | ABs does. May not the eyes of cowards be closed (sleep)! ”
Bi Spal | (al-‘Ir.)—[A caravan ef camels.) Camels that carry pro-
vision of corn. It is allowable to give it the plural form as ‘iyardt.
Jt’ is said in a tradition that they used to watch for the caravans
Fiyardt) of Kuraish.
Be. 2 It is possible that the poet here means by wKo,l5 “your young pman.”?
Es 27 ML,
418 ~ ap-pamtrt’s
(Information.) God has said, ‘“‘Ask then in the city whe we were, and of the caravan in which we approached it, (for, verily; we tell the truth).’”* Ibn-‘Atiyah says that the city was Cairc (Misr);—so Ibn-‘Abbas and others Bay. It is a metaphor meanin thereby the people of it, and the same is the case with the word caravan. This is the statement of the general body of learned men and it is the correct opinion. Abiti'l-Ma‘ilt states in at-Zalkht regarding one of the authorities as having stated that it is a case of suppression (of a word) and not that of a metaphor, a metaphor
expressed by that word, whilst the suppression of a word by apposi~: . tion ‘is not a metaphor, This is the opinion of Stbuwaih and others possessing judgment (in this matter), and every case of sup- pression is not (necessarily) a metaphor. Abf’l-Ma‘alf is inclined ! to the opinion that the word in this verse is a metaphor and says that it is the statement of the general body of the learned, mi something like that. One party says that they tried to indace him (the Prophet) to ask inanimate objects and beasts the truth, and | since he was a prophet it would not have been an improbable thing i for them to inform him of it, bat he (Abfé’l-Ma‘alf) states that even i if this thing be allowable, it is highly improbable.
(Farther information.) The first one to use the proverb, “Nei-_ ther in the caravan nor in the company going forth to fight !” was : Abt-Sufyan b. Harb, who said that under the following circums- * tances :— When the camels of Kuraish approached, while the Pro- . phet was timing their departure from Syria, he summoned the ' Muslims to go forth with him. In the meantime Abf-Safyan ; approached so far as to come near al-Madinah and was terribly - afraid ; he asked al-Majd (Majdi—Ibn-Ish4k) b. ‘Amr, “ Have you’ seen any one out of the party of Muhammad?” He replied, “{ * have not seen any one whom I remember, excepting two mounted ; men who came to this place,” pointing to a place ; “ they passed ' on and went quickly ;’’—the two spies of the Apostle of God. Abf- ‘ Sufyan thereupon taking some of the dung of their camels rubbed itand found in it date-stones, upon which he exclaimed, “These (camels) were fed at Yathrib (al-Madinah), and the men were the >
2 Al-Kur'dn XII-82.
a d
BAYAT AL-HAYAWIN 419
of Muhammad.’’ He therefore turned the course of his ravan away from the left of Badr. He had already sent a age to Kuraish regarding what he had dreaded, namely, an on the part of the Prophet, and Karaish had accordingly parted from Makkah; bat now Abfé-Sufyan sent them (another) fmeasage informing them that he had saved (preserved) the caravan from being taken and ordering them to return. Kauraish, however, fused to return and proceeded to Badr, whilst the Banfi-Zuhrah arned back on their way to Makkah, and Abf-Sufyin meeting fthem (on the way), said, ““O Bant-Zuhrah, neither in the caravan mor in the company going forth to fight!" They replied, “ You sent fa word to Kuraish to return, but they have gone on to Badr.” God then gave victory to His Prophet, and none out of the Bant- tZubrah was present at the battle of Badr. Al-Asma'‘t states that this Fproverb is applied to a man who is held in low and little repute.
F a! pa ~ (‘Ayr arvardh) ——A certain bird resembling the Fr pigeon.
arte (al-‘is). —Camels of a white colour mixed with some
‘ B what of a red colour. Sing. a‘yas. Fem. ‘ays&’. Some say that it Z means noble camels. How beautiful are the following words of an e ancient poet ! m- “Itis one of the strange things, which are many in number,
me. ° That the object of (one’s) love should be near, andthere should be no means of meeting him,
Like the camels in the desert being killed by thirst,
Whilst water is being carried on their backs.” a It is said in a tradition of Sawid b. Karib, “ The saddle-cloths . were tied on the camels (al-‘ts).”
it ee 4 sles (al-‘Aysd’).—The female locust. The subject of locusts vi has been already treated of in the art. lyst under. the letter e:
ts aad
a rey (al-‘Aylém) and waa | (al-‘Aylén).—The male hyena. 4 It ie said in a tradition that the Friend (of God), Abraham, will _ desire to carry his father Azar so that he may pass on the Bridge, but 4 he will look at him, and lo! he will have been transformed into a
ee ee ee ere re ee —- -
420 AD-DAMiRI’s
, y>
dirty male hyena, al-‘ayldm being a male hyena. The ¢¢ and | in I are servile letters ;—so it is said in Nihdyat al-garto.
f saa! | (al-‘ Aythtm).—The hyena, according to Abo-Ubaidaby: It has been already mentioned before, Al-Ganawt states that it means a female elephant. Al-Akhtal says :— 4
“They left Usimah in the battle; ag though . A female elephant (al-aythdm) had trodden over him with her foot.” —, | , “4
wal (al-‘Ayn).—It is one of the homonymous words. One of. the lexicologists who have discoursed on the subject of homonyms: states that itis a certain bird, yellow in the belly and on its back, and about the size of a collared turtle-dove. |
Sgaall (al-Ayhal).—A swift she-camel. Abé-HaAtim states that a he-camel is not called ‘ayhal.
27" To syle (‘Ayjaliéf).—Like hayzabiin. The ant, mentioned in the Kar’in. The difference in the opinions of the learned regarding its name will be given hereafter under the letter w in the art, Usd |,
use wil (tbn-‘Irs).—([The weasel.]* Its sobriquets are abil. hukm and abit’l-wathth@b. It is the animal called in Persian rdsz. Pls. bandi-‘irs and band-“irs ;—so al-Akhfash says. Al-Kazwint states that it is a small.animal, and that itis an enemy of the rat; it enters its hole and draws itout. Itis alsoan enemy of the croco- dile, for the crocodile has its mouth always open, and the weasel enters its mouth, goes down into its belly, and then eating its bowel: and tearing them open, comes out again, It is alsoan enemy ot the serpent, which it kills. When it. is ill, it eats the eggs of the domestic fowl, upon which its illness passes off.
It is related that a. weasel once pursued a rat, upon which the latter climbed up a tree, but it kept on pursuing it until the ra’ reached the top of the branches, and no farther place for escape re mained for it. The rat then alighted. on a leaf and biting off a side o!
* It perhaps means here a large camel. , In Egypt Mustela subpalmat (Putorius africanus), and the same in Palestine, where it is known by the Arabi name samintir, -
c Ce
; BAYiT AL-BAYAWIN 421 3 hung itedlf by thé remainder of it. Upon this, thé weasel screeched, ‘and its female mate came there ; when she reached the bottom of the wee, the male weasel cut off the leaf, apart of which was (already) tten off by the rat. Therat thereupon fell down, and the weasel ‘which was at the botton of the tree seized it.
F ‘Abd-al-Lattf al-Bagdadt states, “I think that it is the same animal as is called ad-dalak, and that its colour and hair vary accor- ding to the country (of its résidence).” He atates that it is a part OF it, nature to steal whatever articles of gold and silver it finds, in the same way that the rat does; arid sometimes it attacks and kills a rat, but the dread of the rat for the cat is greater than that for it. He also states that it is largely found in the houses of the feorie of Egypt. He states thatit is related, with regard to its ntelligence, that aman having seized a young one of it, confined it $n a cage in such a place that its mother could see it. When the ‘idthut saw it, shé went away and came back with a dinfrin her Biidtith ard threw it before the man, as though it were the ransom P fdr her young one; bat he did not let it off for her ; so, shé went away I (again) and came back with another dtriar. She did this again and Edgnin, until the number of dinfrs became five. When she saw that he woald riot let it off, she went away and retiitned with a rag, A 'ks if to hint that her find was finished, but he phid no heed to her. F When she daw that treatment on his part, she went back to a dinfr ® out of those dinirs to také it, upon which the man fearing that she & iniglit take them awiy, let her young one out for her. ¥. Under the letter ¢ in the art. bye’ 1, a tradition of Dubé‘ah bint =e: as-Zuboir has been already given, riamely, that al-Mikdad b. al- Aswad having gone away for a nataral purpose, a field-rat brought ®: out of its hole a dinar, then another, and kept on continually doing e that, until it bronght out seventeen dinirs, after which it brought out 7’ a red rag in which a dinfr had remained (behind), so that the number ®° of dintrs was eighteen. He went with them to the Apostle of God, “4 and informed him of it and said, “Take the poor-rate out of them.” a The Prophet asked him, “ Did you put your hand to the hole?” and m:. hé replied, “No,” upon which the Prophet said, ‘“ May God bless - you with them |”
si2 yt.
—_—_— ] - ‘ a - c a Eg - "a, . a‘
oa 1¢
>
2 & “Wh, ; ‘ i a aah
422 AD-Danmini’s
Al-Jihid states that the weasel is a species of the rat an quotes the following lines of ash-Shamakmak :— “Rats came to my house,— A company after a company.” He then says :— “And a weasel, which was the chief of my house, — 4 Ascended to the top of the storey.” | _ He then describes it in the following lines :— “The blue colour one sees In (the place of) the black of the eye, Like that is the colour of the weasel, A dust-colour having on the top of it a mixture of black and white.” | He describes it as being of a dust-colour and piebald and states that | it isa species of the rat. There are thirteen species of it, which will | be described in their proper places. !
Aristotle states in Nu‘it al-hayawdn (Descriptions of animals) ; : and at-Tawbidt states in al-Imtind‘ wa’l-mu’dnasah that the female + weasel is impregnated through its mouth and gives birth (to its ‘ young one) from (under) its tail. Itis said in AKz/dyat al-mutahafia-" that the wessel is the same as as-sur‘tb, and that it is also | called an-nims (ichneumon), which (latter) is a mistake, whilst the ‘ former animal approaches it in: resemblance. It is difficult to: make their statement agree with that of al-Jahid, because the : ichneumon is not a species of the rat, the correct thing being | what al-Jahid states, namely, that the weasel is a species of the rat, The Shaikh Kutb-ad-din as-Sanb&ti states that weasels are those animals that are found in the houses in Egypt; but what he states is defective, for weasels are of several spevies, as will be presently mentioned on the authority of ar-Rafi't.
(Lawfalness or unlawfulness.) It is unlawfal to eat it, because it is like the rat ; but the well-known thing is that it is lawful, and itis said in Sharh al-Muhadhdhab that it is lawful without any difference of opinion. There is, however, a (different) view of it given by al-Mawardi, namely, that it is unlawfal, whilst in ash- Sharh as-sagtr both the views are given, and it is stated that the apparent thing is that it is lawful, bat this question is altogether omitted in ash-Sharh al-kabir and ar-Rawdah, which is most
. - ” : » oe ee ee me
fe BAYAT AL-HAYAWAN 423
| a ‘the work of the copyists, for otherwise, the context in Sharh would not be complete without a mention of it being made. Ahat account, the Shaikh ‘Izz-ad-din an-Nas@’t has written on the Hein of his copy of it (ash-Sharh al-kabtr) in the same way that miven in ash-Sharh ag-sagir. Ar-Rafit states in Kitéb al-Hay fea chapter on the Pilgrimage) that weasels ara of several species. Ti3aszilt states that the weasel resembles the fox. The statement wal-Gazzilt leads to the inference that the weasel is the same Erthe ichneumon, because the latter resembles the fox in its teeth ed in the length of its tail, though it is smaller than it in body. Phe’ Kadt Abd’t-Tayyib states, “‘ I do not know of any difference of finion among the religious doctors, with regard to the lawfulness @the weasel, for it does not obtain its nourishment by means of its fnine tooth.” The author of al-Bahr mentions the same thing, and hé well-known thing is that it is lawful, as is mentioned in ash-Sharh pfepagtr and the well-known abridgements, such as at-Tanbih, al- Wajtz, and al-fdwi ag-sagir. |
& (Properties.) If its brain be used as a collyrium, it will prove beneficial in darkness of vision. If it be dried and drank with vine- gar, it will prove beneficial in epilepsy. Its flesh may be used as a poultice for pain in the joints. If its fat be applied to a tooth, it ‘will fall off quickly. If its bile be drank while it is hot, it will kill (tho drinker of it) immediately. I£ its blood be applied to scrofulous ‘enlarged glands in the neck, it will dissipate them. If its blood be 'mixod with the blood of a rat and diluted with water, and then ‘sprinkled in a house, there will be strife among the people of the house. -J£ a weasel and a rat are buried (together) in a house, it will have the igame effect as the blood. If its dung be placed on wounds, it will ‘oheck bleeding. If its two fore-paws be taken and hung on the per- ‘son of a woman, she will not conceive while they are on her person.
; (Interpretation of it ina dream.) In a dream it indicates mar- tinge for an unmarried man with a young woman. ous oh ee y dy? ec! (umm-‘Ajlén).—A certain bird ;—so al-Jawhari says. Tbn-al-Athir says that it is a certain black bird called kawba‘.» Some 2 A species of lark, Forskal gives this word as abt-kawba'—Alauda.
ee Soe EE EE Ne EE aes on EE © Re See
cee a ee See a age at. TD TT a
ee re ED OP Sy ED Oe ED ne Og neee Semen ee ee
es = em oo we 7 «
~--
5 : s ere Pere Ba rs © ahiin® Oe is fee oe ee eee a ee -
424 AbD-pautrt’s
Be -
say that it is a certain black bird that hasa white tail and that mo about ite tail much, being also called al-fattdh. :
i}e My (umm-‘ Azzah), —A female gazelle, and ‘azzah is i
- female young one.
is el (umm-‘Uwaif).—[A certain species of beetle.) A oot tain insect, big in the head, dust-coloured (Eph ), and having |
Jong tail and four wings, When it sees a human being, it stand
on its tail and spreads out its wings; it does not fly. It is also caller ndshirat burdaihd. Boys play with. it and say to it :— : “O umm-‘uwaif, spread out thy two wings, Then fly between thy two deserts ; Verily, the Amir has come to aak for thy two daughters in marriage, © With his army, and is looking at thee !” So it is said in al-Muragga'‘, and this description of it makes i possible that it is the same as umm-hubain, which has been alread; described under the letter ¢ .
J ay in (umm-al-‘ Aizdr).—The same as the bird as-sabaytar. I is mantioned in al-Muhadhdhab, in the chapter al-Hudnah (truce) that the name of the killer (hamstringer) of (the prophet) Salih’s she camel was al-‘Aizar b. SAluf; but it isa mistake in letters withou any doubt, and the name of the killer of Salih’s she-camel wa Kudar, which is thus mentioned by historians, relaters of narrative and names, and lexicologists like al-Jawhart and others. It has bee also thus found after search by an-Nawawt.
BAYitT AL-BAYAWAN 425
a | t a gut (al-Fdk) and Tey (al-—Fikah).—A certain well-known becies of aquatic birds.
+ Slad | (al-Gudé/).—The summer-crow. Pl. gidfadn. Some- mes a vulture having abundant plumage is thus called. It also Mmeans black long hair. Ibn-Faris states that it is the large crow, but -‘Abdari and others out of the imams from among our religious doctors state that it is a small black crow having the colour of ashes.
. (Lawfulness or unlawfulness.) Ash-Sha‘bi permits the cating of t ne e large black crow, which lives on grains and vegetation, being like the partridge (in that respect). Abi-Hanifah states that all kinds fof crows are lawful. Hishfm b. ‘Urwah relates on{the authority of this father, ‘Urwah b. az-Zubair, regarding ‘A’ishah as having said, *I am astonished at any one eating the crow, when the Prophet has fordered it to be killed by any person (even) in the state of ihrdm, and fealled it a transgressor ( fdsik). By God, it is not one of the good Ethings.”” As to the doctrine of ash-Shafii, according to what is given Bin ar-Rawdah, the eating of al-gud4/ is unlawful, but what is given by (in) ar-Rafi‘t is that it is lawful, which is the opinion depended upon fin al-Fatwa (the decision), as has been given by our shaikh in al- B Muhimmdt. ° (Properties.) Al-Kazwint states that if one takes the fat of a Fguddf and the oil of roses and anoints with them his face and then # enters the presence of a sul{an, he will have his want accomplished.
B -g8u/! (al-Gadht).—A lamb and a kid (as-sakhlah). PI. gidha’, q like fagtl, pl. fisdl ; hence the saying of the Commander of the faith- ® tal, ‘Umar b. al-Khattab, to the collector of the poor-rate tax, “ Ab- stain from them in respect of their lambs and kids (al-gidhd@’) and do fnot take them from them.” Al-Agma‘i says :—
' 426 AD-paMitni’s
“Had I been a lamb or a kid of the tribe of ‘Ad or Iram Or Lukman or Dha-Jadan. ma
the diminutive form ;—so al-Jawhari and others say.
wll! (al-Gurab).—[The crow.|]* Well-known. It is thus { named on account of its black colour ; hence the words of God, “ And some intensely black (0; 41,4),”* in which both the words haves the same meaning. ‘
It is related in one of the traditions of Rashid b. Sa‘d that the Prophet said, “ God hates an old man with intensely black hair (ash-;: shaikh al-garbth).” Rashid b. Sa‘d explains it as one who dyes his hair black. ; Pls. girbdn, agribah, agrub, garGbtn, and gurb. Ibn-Malik has collected them in his lines :— " “ Al-gurb is the ploral of gurdb, then agribah : And agrub and gurdbin and girbdn.” | Its sobriquets are abi-hdtim, abd-jahddif, aba’ljarréh, abtt-ha-' dhar, abi-zayddn, abi-zdjir, abd-ash-shu’m, aba-grydth, abt! -ka‘ke and abi’l-mirkél. A poet says :—
“The crow used to walk a.certain gait In the time of generations long past, But it envied the sand-grouse and desired to walk like it, So, it was ridiculed (struck) by the wise, On which it lost its own gait and made a mistake in the grouse’s gait, For which reason it is called a prancer (abd’l-mirkdl).”
It is also called ibn-al-abras, tbn-barth, and ibn-da’yah, which is a va- riety of al-qudi/.
There are several species of it, namely, the summer-crow (al- gud&f), the rook (az-zéq), al-akhal, gurdb az-zart', al-awrak, which species utters whatever it hears, and the crow with a white mark (al-gurdb al-a‘sam), which{species is rarely found. The Arabs say proverbially, “Rarer than a crow with a white mark.” The
2 ‘Alas b. al-HArith al-Himyart, Dhd-Jadan, the first one to sing in al- Yaman. * In Egypt Corvus afinis, 0. umbrinus, and (the red-legged crow) Fre-
gilus graculus. In Palestine 0. coraz, C. umbrinus, and C. afinis. In ‘Omfn C. splendens and O. umbrinus. 8 Al-Kur’dn XXXV-25.
1
7
waYit AL-BAYAWiN 427
mpet said, “ A virtuous woman among women is like a crow with ate mark among a hundred crows.” At-Jabardnt has related fe of a tradition of Abj-Umamaoh. In the version given by Ibn- - Shaibah it issaid that the Prophet having been asked, ‘“‘O Apostle wed, what is al-gurdé al-a‘ sam?” replied, “It is a crow that has ono Flegs white.” The Imam Ahmad and al-Hakim in his Afustad- slate, on the authority of ‘Amr b. al-‘As, who said, ‘“* We were fi the Apostle of God at Marr aq-Dahran, when we saw sevoral fee, among which there was one with a white mark and with a red peand red legs. The Prophet said, ‘No woman will enter Para- but one who is rare like this crow among these crows.’” Tho Bhcritics for it are authentic, and it is given in as-Sunan al-kubra pa: Nosh’t. It is said in al-Zhyd@’ that al-a‘ sam is ono which is white he belly, and others say that it means ono which is white in the : Rcings, but some say that it is one having both the legs white. Tho Meot of the Prophet was to express the rarity of good and virtuous men among women, and the smallness of the number of those pat:will enter Paradise, because crows of this description among the Sneral number of crows are rare and few.
Tt is said in the advice of Lukman to his son, “ Feara bad wo- in, for she will make your hair gray befoye it is time for it to mecome gray. Tear wicked women, for they do not lead (call any fhe) to good, and be on your guard with regard to the best of them.” : eHasnn said, ‘“ By God, there is not a man who obeys his wifo in y matter of what she desires whom God will not throw into Hell- ite. * -‘Umar said, “ Act contrarily to the wishes of women, for there os blessing in doing so.” Some say, “ Consult them and act con- grary to their advice.”
It is said in as-Sirah (Life of the Prophet), in the account of the ai ieging of (the well) Zamzam, that, when ‘Abd-al-Muttalib dreamt Bhat a speaker said to him, “ Dig Tibah,” ho asked him, “ What is PNbah ?” and the speaker replied, ‘“‘Zamzam.” ‘Abd-al-Muttalib then asked him, “ What is the land-mark of it?” and he replied, B* Betwixt chyme and blood,* at the place of the pecking of the crow
y , The place of slaughtering animals between the two idols Isff and N@’ilah.
i.
7
428 - AD-DAMtRi’s
is to destroy the Ka‘bah, namely, Dht’s-Suwaiktain, being Be that of the crow. Muslim relates on the authority of Abi-Hurig that the Prophet said, “ Dhd’s-Suwaiktain, an Abyssinian,will ¢
troy the Ka‘bah.” It is related in al-Bukharf, on the authori ia Ibn-‘Abbis, regarding the Prophet as having said, “TI see ll if he were black, with his legs wide apart, and he will pull out » ate
of Hudhaifah, “I see him as though an Abyssinian, wide betw his legs, having blue eyes, flat-nosed and big-bellied, and his lowers taking it down to pieces, stone after stone, and carrying 4g throwing it into the sea.” That is to say, the Ka‘bah. Abd’l-Faraj al-Jawzt has mentioned it. Al-Halimi states that this will happe in the time of Jesus.* It is said in one of the traditions, “ Take t making the circuit of this House considerably, before it is lifted“ (to Heaven), for it has been twice destroyéd, and will be lifted on th third occasion.’ ‘ Another species of it is the night-crow (gurdb al-lail): Al-Ja states regarding it that it is a crow differing from other crows ; its qualities, which resemble those of the owl ; it is one of the not turnal birds, (He states), ‘I have heard one of the trustworth men say that this crow sees much at night.” -
‘Aristotle states in an-Nu‘dt that there are four species of cto | namely, (1) the intensely black, (2) the parti-colourdd, (3) the of that is white in the head and tail (tlie rest of it being black), slénd in body and living on grain, and (4) the one that is black, of tt colour of a peacock with lustrous plumage and legs of the color like that of coral, known by the name of az-zdg (the rook All the kinds of crows are given to treading secretly ; the ma treads with its face towards that of the female, and does not return | its mate after that, from a want of gratitude on its part. The fema lays four eggs and (sometimes) five, and when the young ones con
1 When ‘Abd-al-Muttalib and his son al-H&rith went to dig the well, th founi a crow of this description pecking inthe place. * When he comes: earth again.
; Ft BAYAT AL-HAYAWIN 429
Rhe mother drives them away, because they como forth exces- fugly, as they are (then) small in their bodies, large in their ith their beaks devoid of any colour, and their limbs distant mene another. Tho two parents on seeing the young one in ate leave it, but God provides nourishment for it in the flies and Feltoes to be found in its nest, until it becomes strong and its a ws grow, upon which the two parents return to it. The Mot tho female is to hatch the eggs, and that of the malo to ° ‘her food. It is a part of its nature not to take any game that Hered to it, but if it finds any carrion, it eats some of it, or dies Bi starvation ; it seeks for food bad things like the ignoble kinds ‘ pris It is highly cautious and given to flecing. Al-guld/ fa with the owl, and snatching its egg eats it. A wonderful oy ‘in connection with it is that, when a human being wishes to R ils young onos, the male and the female birds carry each one oY its feet a stone, and then hovering in tho air throw the stones x im, intending thereby to prevent him (from carrying out his mrpose).
Al-Jahig states that the author of Afantik al-tayr says, “The ow is one of the ignoble birds and not one of the noble or good : g sit is in the habit of eating carrion and rubbish. It is (either) it onsely black, as though highly burnt, like which among men are $6 Zanjis, for they are the worst of people in form and nature, (or Birti-coloured), (this) being like (the case of) those whose country éold and whom wombs have not cooked or ripened, or those whose Beantry is hot and whom wombs have burnt; thus, the reasoning powers : the people of Babylon are higher than those of others, and their rfection is greater than that of others, on account of the temperato Olimate (of that place) ; so, in the same manner, the crow that is ; tensely black possesses neither intelligence nor perfection, whilst the pied crow possesses much intelligence, but is more sordid than the black one.”
= The Arabs take o bad omen from the crow and have derived from its name (al-qurdb) the words al-gurbah (the state of being distant from fonie’s home and country), al-igtirab (being distant from one’s home and country), and al-gartb (one who is distant from his home and country).
. a
ie
- a. re So voce ue rat & 4 . . "tia? “ages
'’ MN
430 AD-DaMiRi’s | | a
(Information foreign to this subject.) The noun al-gurbahi is si posed of several nouns indicating the sense of that monn 3 ; thus the | (in it) comes from 44 (deceit), 956 (deceiving), & aus (absence), ‘p (sadness), 18 (vehemence of grief), 3,5 (inadvertence), and Jx5 (a thing that destroys); the » comes from 5) (a calamity), ps) (restraint) and (5) (destruction, death); and the ~ comes from c¢x (affliction) urs (distress, misfortune), ¢7 (calamity, adversity), and yl (perdi tion); and the 8 comes from wl, (contempt, being contemptible), oF
(fright, anything that is terrible), p® (grief), and Sle (, (destruction death) :—so0 Muhammad b. Dafar says in as-Sulwén. “
The pied raven (crow) of separation (gurdb al-bayn al-abka').— _ Al-Jawhart states that it is the one in which there is blackness witl whiteness. The author of al-Aujdlasah says that it is thus named because it departed from Noah, when he sent it to look at (the stat of) the water (after the flood). It then went and did not return on that account it is looked upon as a bird of bad omen. Ibn-Kautai bah states, “It is called a fdsik (a transgressor), according to my opinion, on account of its disobedience, when Noah sent it to bring th news of the earth ; ; it left off what it was ordered to do and alight ed on a carcase.” ‘Antarah says :—
“Those whose separation | was expecting bave gone away, :
And the raven of separation has given information of their parting.” _,
The author of Afantik af-fayr says, “Crows are one out of the species of transgressing animals (al-fawdsik), which are ordered to b killed both in the state of thrdm and out of it, that name (al-fdsik' being derived for the crow from the name of Iblts, on account o its contending with him in destructiveness, which is the business o Iblis. That name is also applied to all (animals) which are highly noxious, the original meaning of the word al-jisk being going beyonc or out of a thing, and in religious law going out of (the bounds of’ obedience (to God).
Al-Jahid states that the raven of separation is of two varieties one of them being small and known to be ignoble and feeble ; as the other, it alights in the houses of men and in places in which they may have staid, when they go away from them. Ho further state that every kind of crow is a crow of separation, if by it is meant
& . HAYiT AL-HAYAWIN 431
bad omen, and not necessarily (only) the raven of separation itself,
which is a small pied kind of crow ; every kind of crow is called the crow of separation, because it alights i in men’s places of habitation ‘when they go away and part from them, and since this crow is not found but at the time of their separation and parting from their habitations, this name: is derived for it from (the word) separation (al-bayndnah).
* Al-Makdist states in Kashf al-asrér fi hukm at-fuytir wa’l-azhir, 7.with regard to the description of the raven of séparation, that i€ is a black crow that croaks plaintively, in the manner of one who f, is grieved and afflicted, and croaks out (the news of) the separation Me of intimate friends and loving companions. When it sees a party of a ‘men collected together, it warns (them) of separation, and when it * gees & flourishing house, it gives news of its becoming a waste, and ect the demolition of its courtyards. It informs the alighter and dwell- a of the waste of houses and habitations, warns an eater of (his) -: being choked with food, and gives the good news of the nearness ', of halting stations to a traveller. It croaks with a sound in which . 2” there is grief, like a caller to prayer chanting out the call to : prayer. He gives the following lines as if coming from the c ‘crow :— “I wail for the passing away of my life, And I have a right to wail and to cry out; , ‘ And I bewail whenever I see camels a Being driven by the rider speedily to separation. | The ignorant one treate me roughly when he sees me, Whilst I am dressed in mourning clothes, ’ And I say to him, ‘Be admonished by my speech, '. ° Forl advise.you zealously ;’ ** And here I am like a preacher, whilst it is no innovation On the part of preachers to wear black clothes. Do not you see me that when I see camels, I proclaim departure in every assembly. I I wail over the remains of mansions, ‘But notwithstanding their extent, none but the dumb inorganic things ) answer me; I increase my wailing in their surroundings, On account of the heart-crushing separation. O you heavy in cars, wake up and understand
ee eee OS ~ee wr)
432 ap-pamiri’s
Tho hint of one whom camels are carrying away ;
‘There is not a witnesser of death in the world
But witnessing (hig death) for him has also commenced!
And how many in the evening and in the morning,
Call from near and from a distance ! And you would have been heard, had you called out to a living being, But those whom you call have no life in them.”
Its saying, “ Whilst I am dressed in mourning clothes, and it is no innovation on the part of preachers to wear black clothes,” indicates its being of a black colour, and its saying, “But notwith- standing their extent, none but the dumb inorganic things answer me ;” indicates that it is to be found at the time of the people of any places parting and separating from them. As. to. al-Makdist’s saying, “It croaks out ( (5#1) (the news of) the separation of in- timate friends and loving companions,” the word ( <54 ) is writ-: ten witha é according to the general body of lexicologists, and
that
is what Ibn-Kutaiboh says, but others take it to be a mistake,
Al-Batalyawet states regarding the author of al-Afanfik that. he’ said (both) wtp! gad and yl,paJ! pal (the crow. croaked), adding that the word with the letter & is better. Ibn-Jinnt (also) states similarly.
The
Sahib Baha’d-din Zuhair, the waztr of the King as-Salih’
Najm-ad-din Ayydb, the son of the King al-Kamil Muhammad, haa. said beautifully on the subject of parting (separation). in his lines :— |
4
“Now at the hand of Parting do I fare >. .
Full badly, and it doth oppreas me sore ;
It ever craveth for me more and more.
How long shall I these frequent partings hear?
O Absence! wilt thou then for aye remain P
Thou said‘st : ‘1 know how ran the whole affair.’ Nay! wrong me not; for nought that e’er I knew. Ran on at all, except these tears I weep.!” 1
He has also composed enigmatical lines on the subject of a lock, in which he has excelled :— ‘A dingy scamp worn thin by freqnent scrapes,
His habit stingy, keeping “close” and “ near ’?,
' Tis strange that naught his vigilance escapes,
> |
And yet the rogue has neither eye nor. ear,” Palmer’s ‘T. of the DiwAa of Bah&’d-dtn Zuhair, pp. 157and 158. * Idem
p. 164.
BaYit aL-BAYAWIN 433
» His poetical compositions are excellent, his poetry being called by the : people given to this art easy and (yet) unattainable. He was in great | favour with the King as-Salih, and he never interceded (with him) » but ‘to do good. His death took place in 656 A. H. (1258 A. D.).
It is said that if a crow croaks twice, it is a bad sign, and that if rit croaks thrice, \it is a good sign, according tothe number of the | Jetters (in the word expressing it).! As it is clear-eyed and sharp-
, sighted it is called a‘war; but al-Jahid states that it is thus called on account of its being considered a sign of bad omen, and that there is | really no unsoundness of eye (one-eyedness) in it. Some, however, :say that it is thus called by way of prognostication of security* from rit in the same way that al-barrlyah (a desert) is called al-mafdzah (a ; place of safety), and al-yad ash-shimdl (the left hand) is called al- t yasdr (the left or ease).
The word tafayyur (auguring) is derived from af-fayr (a bird), in regard to whether it passes coming from the right side (al-bdrih) for from the left side (as-sénih) or from before (an-ndfih) or from Mbehind (al-ka‘td). The crow is held by the Arabs the foremost lone among inauspicious omens, because of its black colour and “because of nothing having a more serious effect on their camels than '$t. It has sharp eyes, so that fear is entertained of them in the same ‘manner that it is entertained of the eyes of a smiter with an evil eye $ the Arabs therefore hold it to be the foremost one among Jnauspicious omens. Some say that it is called a‘war (one-eyed) on account of its keeping one of its eyes always closed owing to the ' sharpness (strength) of its sight ;—so Ibn-al-A‘raébi says. A part .of this will be given under the heading of Proverbs.
+ QAnformation.) The author of al-‘Ashardt states that the noun “al-gurdb is one of the homonyms, being applied to snow, a plait of hair, a pick-axe or a stone-cutter’s pick, the top (head) of the hip, and the “crow itself. "He adds, “ Abf-‘Abd-Alléh al-Muhallabf, that is to say, Niftawaih, thus surnamed on account of his living in al-Muhallab’s
| 1 & (bad) has two letters in it and _,s& (good) has three letters in St. "® As antiphrasis, - 28
+ . met 2 . - 8 b-
» Re: ee
- eee = . Ams wm 8 Oe, A ee STL OR,
wats
wre
434 AD-DAMiRi’s
time, recited to me the following lines, on the authority of Tha‘lab a as: coming from Ibn-al-A‘rabi :— ' *O wonder for a wonder of wonders! Five meanings (girbdén) for one (word) gurdb.’ ” Aristotle states that the body of the raven of separation is black and its beak and legs yellow, and that its food consists of both vege- table substances and flesh. : It is said in a tradition that the Prophet prohibited pecking like a crow (wl,41%,4), meaning thereby lightness in prostration, that. is to say, not being long enough: over it, but doing it in much the same timo that a crow takes to place its beak over a thing out of which it wants to eat,
Al-Bukhart relates in al-Adab, al-Hakim in al-Mustadrak, al- Baihakti in ash-Shi‘b, and Ibn-‘Abd-al-Barr and others also relate, on the authority of ‘Abd-Allah b. al-Harith al-Umawf, who had it from his mother Raitah b. Muslim, who had it from her father, who said, “I was present with the Prophet at the battle of Hunain ; he asked me, ‘What is your name?’ and I replied, ‘My name is Gurab,’ upon which he said, ‘No, but your name is Muslim.’”’ The Prophet thus changed his name, because the crow (al-guréb) is an animal foul in its actions and foul in its food; and on that account, the Prophet ordered it to be killed both in the state of thrdm and out of it. It is related in the Sunan of Abt-Dawad that a man came to the Prophet, who asked him, ‘‘ What is your name ?” and he replied, ‘“ Asram,” upon which the Prophet said, “No, but you are Zar‘ah.” He thus changed his name on account of their being the sense of cutting ( ¢ye ) in his original name.
Abti-D&wud states that the Prophet changed the names of al-‘Ag, ‘Aziz, ‘Aklah, Shaitin, al-Hakam, Hab4b, and Shihab, and the name of the land called ‘Afrah, which he changed to Khudrah. He dis- liked the name of al-‘As on account of the sense of disobedience (whaal!) in it, whilst the descriptive quality of a Believer is obe- dience (to God) and resignation. He changed the name of ‘Aziz, because might (558/!) is a quality of God, whilst the characteristic signs of a worshipper (servant of God) are humility and submission. God will say at the time of some of His enemies grinding teeth (from
‘, . iS ae oe mKett on ra a
BAYAT AL-HAYAWIN 435
vse), ‘Taste! verily, thou art the mighty, the honourable !? tye meaning of ‘Aklah is severity and grossness, whilst the descriptive ality of a Beliover is softness and simplicity. The Prophet has said, . ie Reliovers are soft and gentle.” The word Shaitan is derived from 8 foot meaning) gotng at a distance from good. Al-Hakam is the ame asa ruler ( pS lan? | ), one whose order cannot be disobeyed ; this description is not fitting for any one but God, the High,—celebrated be His praises! Al-Habéb isa name of Satan. Ash-Shihab is a flame of fire, whilst Hell-fire is the punishment from God (for sin- ers); it is of a burning and destreying naturc, and we ask of God pafety From it! As to ‘Afrah, it is a descriptive quality of a land in Swhich nothing grows ; the Prophet changed that name to Khudrah Ein the sense of auguring greenness and vegetation.
m It is related in the Sunan of Abd-Dawud, an-Nasi’l, and I[bn- ‘a fAjah, out of a tradition of ‘Abd-ar-Rahman b. Shibl, on whose autho- # rity no other tradition is given in the six (principal) books (on tradi- Etions), namely, that the Prophet prohibited any person saying prayer #from (doing like) the pecking of a crow. Al-Hakim has related it in Ptheso words :— He (the Prophet) prohibited (the doing like) the peck- fing of a crow and the stretching out of a lion, but a man must stay in the place as a camel does. He meant by the pecking of a crow, y lightness in prostration and not remaining over it but just in the >manner that a crow places its beak over a thing ont of which it ; j wants to cat.”
— Abu-Ya‘la al-Mawsilf and at-Tabarfnt in his Ahejam al-awsat relate, on the-authority of Salamah b. Kaisar, that the Prophot said,
Bc God will cause him who fasts a day out of a desire to please God, Bt to be distant from Hell-fire, like the being at a distance of a crow, B: which flies away when it is yet only a young bird until it dies of old F- age.” Among tho authorities for this tradition is Tbn-Lubai‘ah, B. regarding whom there is a difference of opinion. Abt-Hurairah has . ‘ related a similar tradition as coming from the Prophet. The Imfm
¥ - Ahmad has related it in az-Zuhd, and also al-Bazzar, but there is an
Ke authority 1 in it whose name ia not given.
1 Al-Kur'in XLIV-49.
. 436 AD-pamini’s -
~
Under the letter ¢ in the art. ism! is already given what haa béen related by ad-Darakufn!, on the authority of Aba-Umamah, ; Mi who said, “ The Prophet called for his two shoes in order to wear : , them ; he wore one of them, upon which a crow came there and car~' rying the other one away, threw it down, when a serpent came forth | out of it. The Prophet thereupon said, ‘ Whoever believes in God : and the Last Day ought not to wear his shoes before first shaking : them.’” One of the authorities in it is Hishim b..‘Amr. Ibn-Hibbin | has mentioned it in ath-Thikét, and it is an authentic tradition. A tradition similar to this has been already given in the art. g/le/! gyal, : :
The Imam Abmad relates in az-Zuhd, regarding Thn-‘Abbts, . that whenever a crow croaked, he used to say, “‘ O God, there is no 4 omén but Thine, no good but Thine, and no God but Thou !” ;
It has béen related to us, on the authority ‘of Ibn-Tabarzadh with *; the authorities given by him as far ‘as‘al-Hakam b. ‘Abd-Allah b. ; ; Hittin, on the authority of az-Zuhri, who had -it from Abo- Waid, ; who had it from Rawh b. Habib, ‘who said, “ While I ‘was (one “Ahy) ¢ ; with Abd-Bakr, a crow was brought there ; when ‘he saw it with ‘its , two wings (entire), he praised God and said, * The Prophet : has ‘said, “ There is no'game seized but through:a shortcoming (on its * part) in its celebration of tho praises ‘of God ; there is no'‘plant ° that grows but has an angel appointed for it by God, who counts the : number of its acts of celebration of the praises of God, so that he muy | produce it on the Day of Judgment ; there is no tree bitten or cut but : through a shortcoming (on its part) in its ‘celebration -of the praises ; of God ; and no disagreeable thing overtakes a man but through a ‘ sin of his ; how many of his sins are, however, forgiven by Gdd!” ; ‘O crow, worship God.’ He then set it free.” .A similar thing out * : of the sayings of ‘Umar will be given in the art. 5 y=¥J I,
(Further information.) Abd’l-Haitham states that it is ‘said that the crow sees under the earth'to the extent of the length of its ; beak. The reason (philosophy) of God sending ‘a crow to Cain when ° he killed his brother Abel, anid‘not any other bird or any wild animal, was that murder was a very extraordinary thing, because it was_ never observed before that time ; the sending of a crow was there- :
ere cy PW
HAYAT AL-HAYAWAN 437
a
ENT « . . 3
esi
"ore an appropriate thing. God has said, “ Recite to them the story of the two sons of Adam ; truly when they offered an offering and it was accepted from one of them, and was not accepted from the rother, that one said, ‘I will surely kill thee ;’ he said, ‘God only seoept from thoeé who fear. If thou dost stretch forth to me thine hand to kill me, I will not stretch forth mine hand to kill thee ; “verily, I fear God the Lord of the worlds ; verily, I wish that thou ;mayest draw upon thee my sin and thy sin, and be of the fellows of ‘the Fire, for that is the reward of the unjust.’ But his soul allowed him to slay his brother, and he slew him, and in the morning he was rok those who lose. And God'sent a crow to scratch in the earth and ‘show him how he might hide his brother’s shame, ho said, ‘ Alas, for me | Am I too helpless to become like this crow and hide my brother’s shame ?’ and in the morning he was of those who did repent.”* The | "commentators of the Kur’an state that Cain, who was an agriculturist, “offered the worst and least valuable of what he had, and that Abel, who was a shepherd, took the best of his sheep and offered it. Now, the sign of acceptance of the offering was that fire should come and ‘consume the offering. The fire took the sheep which Abel had “offered as a sacrifice, That sheep used to graze in Paradise until it “was sent down to Abraham asa ransom for his son Ishmael. Cain was the eldest of Adam’s children. It is related that Adam had gone on the pilgrimage to Makkah and appointed Cain as the guardian of his children, but Cain slew Abel. When Adam returned, he asked,
‘Whore is Abel ?” upon which Cain replied, “I do not know.” ‘Adam then said, “O God, curse the land that has drunk his blood !”” 'Sinco that time land has not been in the habit of drinking blood.
“Then after that, Adam romained for a hundred years without smil- ing, until the angel of death came to him and said, “O Adam, “May God prolong your life and make you laugh !’* Adam asked
him, « What is S‘x ?” and the angel replied, “ May He cause you "to laugh !” It is related that Cain carried the body of his brother ‘Abel and went away until ¥ stank, but he did not know what to do with ‘dt. God then sent two crows there, one of which killed the other
1 Al-Kur’an V-80—84, rn; lis »,alJ} Sun. For the several meanings ot the latter part of this phrase see Lane's Lex. art. . 5.
t=
— ee SE RN ee AP ree “-
Te Se ey ae Cee hin Wa ce Gwe -
Rn eweviemartntmbanineense ce ane ee Ce ee ng ES SRN NRG RR a -_ 7 nN
438 aD-DaMini’s '
one, and then digging in the earth with its beak, it buried it. Cain | then followed its example. The sending of the crow wns therefore | an act of great wisdom, namely, to show the son of Adam how to bury. That is the meaning of God’s words, “ Thon Heo killed him,
and laid him in the tomb.”* : '
Anas relates that the Prophet said, “God has favoured man with the property of stinking after (the departure of) the soul, and if it were not for that, an «intimate friend (lover) would not have buried an intimate friend.” Cain will be the first one out of - the children of Adam to be led to; Hell-fire. God has said, | “¢Our Lord, show. us those who have led us astray amongst the genii | and mankind.’”* They were Cain and Iblts. Anas relates that the Prophet having been asked regarding Tuesday suid, “ It is the day ' of blood. On that day Eve menstraated (for the first time), and on that ; day « son of Adam killed his brother.” Mukatil states that before . that, the beasts of prey and birds used to associate with Adam and _ be happy in his company, but when Cain killed Abel, birds and | wild animals fied from him, trees became prickly (possessed of” thorns), fruits became sour (acid), waters became saltish, and land : became dusty. Abd-DAwud relates regarding Sa‘d b. Abi-Wakkis | as having asked (the Prophet), ““O Apostle of God, if a man comes” to me with a mischievous object (in a rebellious spirit) and extends | his hand to me, (what am I to do)?” upon which the Prophet replied, . ‘© Be like the better one of the two sons of Adam,” and recited this verse. :
(A wonderful thing.) Al-Kazwini has copied from Abfi-HAmid ' al-Andalust that on the Mediterranean (Black) sea in the direction of Spain, there is a stone-built church excavated out of a mountain, | having over it a large dome, over which there is always a crow, and that opposite the dome there is a mosque which is visited by people ; it is said that a prayer offered in the mosque is granted. A condi- tion is made with the Christian priests to entertain hospitably all Muslims who visit that mosque. When a visitor comes (to the mosque), the crow introduces its head inside a window on that dome
» Al-Kur’én LXXX-21. * Idem XLI-99,
HAYAT AL-HAYAWAN 439
, and croaks once, but if two visitors come it croaks twice, and thus S every. time that visitors come, it croaks according to their number. | The monks thereupon bring food enough for the visitors. That “ohurch is known by the name of the Church of the Crow. The “priests assort that they always sco a crow on that dome, and tht . they do not know whonce it gots its food and drink.
(Another wonderful thing.) Ab6’l-Furaj al-Mu‘afa b. Zakarlya
_ states i in Kitab al-Jalis wa'l-Ants composed by him, “ We used to : sit with the Kadt Abd’l-Hasan. We came (one day) as usual and sat
at his door, where we found a Badawt having some want also seated. cA crow then happened to alight on a date-palm in the house ; it croak-—
-edand flew away. The Badawi thereupon said, ‘This crow says
, that the master of the house will die after seven days.’ We then ; drove him away ; so he got up and wentaway. Permission was then
* received for us from the kAdt; so we went in and found him changed i ‘in colour and in deep anxiety. We asked him, ‘ What is the matter r " (news) ?’ and he replied, ‘I saw last night in a dream a person say- ; in ca
-_ “© mansions of al-‘Abbéd b. Zaid,
os Farewell to your people and your happiness !” ° On that account, Iam very sorrowful.’ We then prayed for him ‘and went away. When the seventh day from that day came, he was “buried.” The Kadt Abd’{-Jayyib at-Jabart states, “I have heard ; this narrative from the lips of our shaikh, the aforementioned Abi’l- _ Faraj.”
| (Another wonderful thing.) Ya‘kib b. as-Sikkit states that . Umayyah b. Abt’s-Salt used to drink (wine) on some days. A crow - happened to come (one day) and croaked once, upon which Umayyah , said, “ May there be dust in thy mouth!” It then croaked again, upon _which also Umayyah said to it, ““May there be dust in thy mouth !” . He then turned to his companions and said, “Do you know what - this crow says? It asserts that I shall drink this cupand die. The : signal for it is that it will Zo to this heap of dust, where it will swallow ' a bone and die.” The crow then went to the heap of dust and swal- ~ lowed a bone, upon which it died. Then Umayyah drank the cup ’ and died immediately.
440 AD-DAMIRI’S
I (the author) say that Umayyah b. Abt’s-Salt, the anbeliover is mentioned in al-Mukhtazar of al-Muzant, al-Buhadhdhab, and other books in (the chapter) Kitéb ash-Shahdddt, and that the Prophet had heard-his poems, which contain wisdom, his declaration of the unity (of God), and mention of the (prophetic) mission (of Muhammad). The name of Abf’s-Salt was ‘Abd-All&h b. Rabi‘ah b. ‘Awf. : Umayyah used to devote himself to acts of devotion (to God) in the Time of Ygnorance, to believe in the (advent of the prophetic) mission (of Muhammad), and to recite some elegant verses in regard toit. He was alive when al-Islam was founded, but did not become: a Muslim. At-Tirmidht, an-Nas@’}, and Tbn-Majah relate, on the | authority of ash-Shartd b. Suwaid, who said, “I rode one day behind’ the Apostle of God (on the same camel), and he said to me, ‘Do you know any verses of Umayyah b. Abt’s-Salt ?’ I replied, ‘Yes,’ upon: which he said, ‘ Recite them.’ I then recited to him a distich, and he: said, ‘ Recite more,’ until I recited to him a hundred distiches. The’ Prophet then- said, ‘He was very near becoming a Muslim.’” It is said in another version that the Prophet said, “He was near becom-: ing a Muslim by his verses.” The Prophet said that, when he heard ' the following lines :— ;
“To ‘Thee is due the praise and to Thee belong happiness and favours, 0.
our Lord ; There is nothing higher than ‘Chee in praise, nor anything more glorious!”
It is related in the Musnad of ad-Darimt, out of a tradition of | ‘Ikrimah, on the authority of Ibn-‘AbbAs, who said, “The Prophet . considered Umayyah b. Abi’s-Salt to have said the trath in the fol- ‘ lowing lines out of his verses :— |
“Saturn and Tauras are under His right foot, Whilst an-Nasr and Leo are waiting for the other one.”
The Prophet thereupon said, “He has said the truth.” He has said :— .
“The sun rises at the end of every night Of a red colour, but in the morning is of a pink colour.”
The Prophet thereupon said, ‘“‘He has said the truth.” He has said :—
‘eo _
a :
gaYir AL-BAYAWiIN 441
Ss
i a
3; N the aun) refases, and does not rise for us at its ease, $ in a state of torment and under difficulties.”
er a st thereupon said, ‘“‘ He has said the truth.”
-Buhailf states in af- Tarif wa’l-i‘lam with regard to the words god, .“ Read to them; the declaration of him to whom we brought * Sem and who stepped away therefrom, and Satan followed him, » was of those who were beguiled.”* that Ibn-‘Abbés said that was revealed in reference to Bal‘am b. B&‘drf, and that pba Abb b. al-‘Ag said that it was revealed in reference to Umay- ab, Abt’s-Salt ath-Thakaft, who had read the Pentateuch and the 4 “4 Testament in the Time of Ignorance, and who used to know i a prophet from among the Arabs was likely to be sent. He tefore desired to pass for that prophet. When the Prophet was Mit, and the prophetic office passed away from Umayyah, he envied He Prophet and became an unbeliever. He was the first one to f rite, “In thy name, O God!” (at the beginning of every thing), {: Kuraish having learnt it from him used to write it in the Time e Ignorance. Umayyah himself learnt it in a wonderful way, which ! Fe tioned by al-Mas‘adt. Umayyah who was under the protec- Mon (of God), and to whom genii used to present themselves, went orth (once) with a caravan belonging to Kuraish, and a serpent hap- Mening to pass by them, they killed it. Another serpent thereupon me to them demanding vengeance on account of tho first one and aid, “ You have killed such a one.” It then strack the ground with ‘reed, upon which the camels were scattered, and they were unable bring thom together until after a great deal of trouble. When hey collected them together, it came again and struck (the ground) B second time, upon which the camels.were again scattered, and they were not able to collect them until after midnight. It then came again and struck (the ground) a third time, upon which the camels were scattered again, and they were not able to collect them, until they were nigh perishing froz thirst and fatigue, being (at the time) in a waterless desert. They therefore asked Umayyah, “Have you any dodge ?” and he replied, “ Perhaps.” He then went away until he passed a sand-hill, when he saw the light of a fire at a distance.
+ AleXur’An VII-174.
442 ap-paninti’s
He followed it until he came upon an old person in a tent. He com , plained to him of what had bofallen himself and his companions. That] old person was a jinnt; he replied, “Go, and if the serpent comes to you again, say, ‘In Thy name, O God!’ seven times.\g Umayyoh then returned to them, who were on the point of perishing' and informed them of it. When the serpent came there again, they} said that, and it said, “‘ May you perish on account of your knowing" this |” and went away. They then took their camels. Among them was Harb b. Umayyah b. ‘Abd-Shams, the grandfather of Mu‘Awiyal’ b. Abt-Sufyan. The jinnt killed him afterwards, out of revenge on account of the above-mentioned serpent. The following lines were: said about him :— “The grave of Harb is in a desert place, . . And there is not a grave near the grave of Harb.” 4 ‘Atikah, tho sister of this Umayyah b. Abt’s-Salt, became é Muslim and gavg an account of him, which is related by ‘Abd-or-Rar2 zik in his commentary of the Kur’an ; an account agreeing with it will be hereafter given in this book under the letter w in the art. it
(Lawfalness or unlawfulness.) It is unlawful to eat the parti- coloured noxious (transgressing) crow. Asto the large black kind} which is the mountain-crow, it is also truly unlawful, which has been so decided by a party of religious doctors. As to the field-crow, it is truly lawful. The lawfulness or unlawfulness of the magpie and al; gudéf has been already given. Abé-Hanifah states that all kinds of
crows are lawful.
Al-Bukhart relates in his Sahth, on the authority of ‘Abd-Alldth b. ‘Umar, that the Prophet said, “There is no sin in killing five of the animals, namely, the crow, the kite, the rat, the serpent, and any wounding or biting animal of prey.” * It is related in the Sunan of Ibn-Majah and al-Baihakt, on the authority of ‘A’ishah; who said that the Apostle of God said, “The serpent is a transgressor (noxious animal), the rat is a transgressor, and the crow is a trans- gressor.” It isalso related in the Sunan of Ibn-Majah that Ibn. ‘Umar having been asked, ‘“‘ Can the crow be eaten ?” replied, “ Whe
rent) |-—Any animal of prey as a lion, lynx, leopard, wolf, and the like. _ge Lane’s Lex, art. ,fs.
Vows > ;
- Bayit AL-BAYAWLIN 443
P | ats it, after the Apostle of God having said that it is 2 transgressor 1’ [o one possesses a right of possession or ownership over these fivo oxfous animals ;—60 it is copied by ar-Rafit in Kitéb Dimdn al- ahd’im, on the authority of the Imam, and he has confirmed it. Ac- ording to this, it is not, _ compulsory on a stealer or usurper of them } return them.
io __ Proverbs. ) A poet says:—
_'’ “He who has for a guide a crow,
++ Is eure to be taken by it to the carcases of doge”
'T shall not do it until the crow becomes gray,” that is to say, “I hall never do it,” because the crow never becomes gray.
: The Hafid ‘AbQ-Nu‘aim relates in his Hilyah in the biography € Sufyan b. ‘Uyainah, on the authority of Mis‘ar b. Kidam, that a ertain man having gone on a voyage on the sca, his ship was wreck- d and he himself cast on an island, where he remained for three ays. without seeing any one and without eating and drinking. He ecited the following lines of a poet :— '“" «When the crow becomes gray,
.. And tar becomes like fresh milk, I shall go to my people.”
‘thereupon the voice of an unperceived person replied :—
s: ' “May be, that behind the distress in which you are,
: There is gladness near at hand!”
fe then looked about and saw a vessel approaching ; so, ho made a ign. to them (with his garment), and they picked him up. He massed a large fortune.
' “More sharp-sighted than a crow.” Ibn-al-A‘rbt asserts that he Arabs call the crow al-a‘war (one-eyed), because it always closes ne of its eyes and restricts itself to seeing with only one of them, on ccount of the sharpness (strength) of its sight ; but another authority tates that they have named it so, on account of the sharpness of its ight by way of auguring (as antiphrasis). Bashshfir b. Burd, the lind, says :—
*- ‘They wronged him when they named him a lord, As men wrong the crow by calling it one-eyed.” t has been already mentioned, on the authority of Abf’l-Haitham hat the crow sees under the earth to the extentof the length of its beak.
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444 ap-pautet’s
“ More self-conceited than a crow,” “ Prouder than a oro * Karlier than a crow,” because it is given to flying about very only in the morning. “ Tardier (in coming) than Nooh’s crow,” the ors gin of which is as follows :—Noah sent it to see if the country we drowned and to bring the news of it, but having found a car floating on the surface of the water, it remained engaged in cating it and did not take the news. Noah therefore prayed against it, upo por which its legs became bound down, and it became frightened of men,
“They were, as if a crow that has alighted,” applied to a thing that is quickly done, for the crow when it alights is not long in flying away again. “ Like the crow ‘and the wolf,” applied to two men between whom there is perfect agreement without any difference, for when the wolf commits a raid on goats and sheep, the crow. fol lows it to eat what remains behind unconsumed. ‘The crow is the best judge of dates,” which is thus said, because it does not take any but the best dates. On that account it is said, “He has found the date of the crow,” when anything precious is found by a person; ‘‘ More inauspicious than a raven of separation, which name is applied to it, because when the people of a district separate for the purpose of seeking fodder, it alights in the place of their tents, seeking for food and picking it up in the heaps of earth. The Arabs look upon it as an inauspicious omen, because it never stays in their halting places, excepting when they separate, and on that account they have named it the raven (crow) of separation. A poet of theirs says :— Hi
“A crow cried out on the branches of a ben-tree, . _ 4 Giving news of my friends, and anxisty made me mad ; a I said (to myself), ‘A crow indicates absence, and a ben-tree (4b ). Separation ( ..y4) ),—that is the divination ;’
Whilst a southerly breeze blew with my separation from them, And the zephyr blew and I said, ‘Ardent desire and desertion |’ ”
“‘More cautious than a crow.” Al-Mas‘fidt states regarding one of the Persian physicians as having said, “I have taken from everything the best that is in it, so mach so that it led me to do the same in the case of the dog, the cat, the pig, and the crow.” On being asked, ‘“‘ What have you taken from the dog ?” he replied, “Its (quality of) sociability with ita people and its quickly defending
gavit AL-BaYaWwin 445
> On being asked, “ What have you taken from the cat ?” , “Its patient waiting (in expectation) and its quality ¢ (blandishing) at the time of asking for a thing.” On 1, * What have you taken from the pig?” he ‘replied,
out early in tho morning for the accomplishment of its ind on being asked, “ What have you taken from the » replied, “Its excessive cautiousness.”
cker than a crow.” “More resembling a ‘crow than the 99
inge thing.) I have seen in Kitéb ad-Da‘awdt by the Imam m at-Tabaran!, and in the History of Ibn-an-Najjar, in the ff Abt-Ya‘kOb Yasuf b. al-Fadl ag-Saidalani, and in -al- tdb Add) as-safar, on the authority of Zaid b. Aslam, who his father, who said, “ While ‘Umar was (one day) seated 1e visits of people, he saw a man with whom was his son, he said to him, ‘Woe ‘betide you! Ihave never seen a ibling another crow more ‘than this one resembles you.” pliod, ‘O Commander of ‘the faithful, this one was given his mother after her death.’ ‘Umar'thereupon sat up | said to him, ‘ Relate to me the narrative about him.’ The O Commander of the faithful, I went forth ona journey other was pregnant with him. She said to me, “ You are and are leaving me in this state,—pregnant and heayy ‘!” eave what there isin your wombin the charge of God.” ; away and kept away for years. After that I returned, id my door closed. Iasked, ‘““What has such a-one done ?”” ple replied, ‘She is dead.” I then said, “* Verily, weare verily, to Him do we return.’ ”* I then went to her grave near her; I then returned and sat with my cousins, 3 thus engaged, (a flame of) fire among the graves present- my sight; so, I asked my cousins, “ What.is this firo ?” plied, ““We see it every night over the grave of:such a | said, ***Verily we are God’s-and, verily, to Him.do we re- toi, she was given to ‘fasting, she wus upright (in religion), a good Muslim. Let us go there.” We'then went there, aran 1-161.
446 AD-paMini’s fg
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but I kept the people behind and went to the grave che found the grave opened, and she was sitting up in it, and this® was going round and round her. A voice then cried out, “0: ( _ the depositor of a trust with his Lord, take thy trust. By God, he thou left his mother in the charge (of God), thou wouldst'E i found her (alive too).” I then took him, and the grave retarne | its original state. By God, O Commander of the faithful!’ ” ‘4 Ya‘kab states, “I related this narrative at al-Kiafah, and the pede said, ‘Yes, this man was called Khazin al-kubir (preserved in‘ graves).” . “
Resembling this narrative in the strangeness of its occu of and the elegance of its force is what is ‘related by the Hafid : Muzani in ‘his Tahdhth, in the biography of ‘Ubaid b. Wak al-Laitht al-Basri, who said, “I went for the pilgrimage (to ] ty kah), when I found a man with a boy out of the handsomest & most active boys, before him. I therefore asked him, ‘ Whol : this, and what relationship does he hold to you?’ He replied, *} is my son, and I shall tell you his case. I went forth (ons the pilgrimage and I had with me this boy’s mother, who was pre nant with him. While we were yet in a part of the way, she was ta C with labour-pains, and she gave birth to this boy and died. The came then being ready (to start), I' took the child, wrapped it up ina rag and placed it in a cavern, over which I built up stones. I then tré velled on, believing that the child would die immediately. We the observed the ceremonies of the pilgrimage and returned. When ‘y halted in that alighting station, one of my companions hurried to tha cavern, removed the stones, and found the child sucking his tw thumbs. We looked at the thumbs and found milk oozing out of them. I then carried him away with me, and ho is the one you no} see, >>?
(Properties.) If the beak of a crow bo hung on the person of § human being, he will be protected from tho effects of an evil eye. Itj liver used asa collyrium causes dimness of vision to disappear. IE
its spleen be hung on the person of a human being, it will excite lust TE its blood be given to drink-to a person, mixed with date-wine, h@ will hate date-wine so mach that he will not return to drink it. If
gayi aL-Bayawin 447
to lime, the user of that egg will be benefited by Iried, and piles are then stuffed with it, it will heart and its head be thrown into date-wine, me of it to drink to a person whose love he of it will love the giver of it to drink exces- of the collared-crow be eaten roasted, it will be Tf an enchanted person be anointed with its gic over him will bo broken. If a black crow be hers in vinegar, and that vinegar be then applied en it. The dung of a pied crow, the one that is beneficial in scrofulous enlargement of the glands alarged tonsils ; if it be tied in a rag and hung on who has not reached the age of undorstanding, to him in chronic cough and will (also) cure it ‘eats a lump of flesh (485J1),* it will fall (to not able to fly, especially at_the time of summer.
of it in dreams.) A crow in a dream indicates a il, perfidious, and standing hy his own luck. It cupidity in the matter of livelihood, and some- wv and ono of those who hold murders to bo lawful. es digging the earth and burying the dead, on ac- of God, “ And God sent a crow to scratch in the 1 how he might hide his brother’s shame, he said, m I too helpless to become like this crow and hide 1’ and in the morning he was of those who did re- motimes indicates the state of being away at a dis- ’s country and people, and a bad omen of news, and ind length of a journey and whatever would causo the prayers of the traveller’s people and relations, ainst him, on account of his bad arrangement.
idicates a bastard and a man having good and bad him, A pied crow (also) indicates 2 man admiring to mach variablencss, it being one of the metamor- » an to what the author means here by the word al-kutlak;
nga, euch asa mast of clay, a quantity of dates ina lump, a piece of meat, * Al-Rur’n V-34,
7” t. & 4 ane
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448 ap-pantri’s
phosed animals. He who seizesa crow (in a dream) will obtain ileg wealth in straitened circumstances by great toil. The flesh, feather and bones of all birds indicate wealth for one who collects ‘them in. dream. If one sees a crow over a field or a tree (in a dream), it is: bad omen ; and if one sees a crow in his house, an adulterer will a perfidiously towards him in regard to his wife. He who drean of a crow talking to him, will be given a wicked son; and Ibn-Stri states that he will be afflicted with great sorrow, which, howeve will afterwards pass away from him. He who dreams of eating ‘th flesh of a crow will obtain wealth from thieves. He who sees (in ‘ dream) a crow on the gate of the king, will commit a crime of whic he will repent, or will kill his brother and afterwards repent for it, 0 account of the words of God, “ And in the morning he was of thos who did repent.”’ If he sees a crow scratching (digging) the earth it is a strong indication of his killing his brother. If one sees (in | dream) a crow scratching him, he will die, or an illness and pain wil befall him ; and he who sees (in a dream) that a crow has been give: him, will become happy. Art&amidfrus says that a pied crow indicate a long life and the remaining of property. Sometimes it indicates ol women, on account of the long life of the crow; they are the mes sengers of women. -
The following is out of interpreted dreams :—A man saw (in 1 dream) that a crow alighted on the Ka‘bah, and he related the drean to Ibn-Sirin, who said that a transgressor would marry a noble lady Al-Hajjaj then married a daughter of ‘Abd-Allah b. Ja‘far b. Abt Talib.
I (al-Gurr).—[The coot.]* A certain species of acquatic birds of a black colour. Sing. gurrah, both of the masculine and feminine genders ;—so Ibn-Sidah says. ;
gual (al-Gurnaik).*—[The white stork.]* Al-Jawhari and az-Zamakhshart state that it isa certain white bird having a long
+ Al-Kor’in V-34. * In ‘Omfn, Palestine, and Egypt Fulica atra. 5 ‘The name gurnat is applied in Palestine to the common heron—Ardea cinerea, which species is alao found on the coast of ‘OmAu, , Ciconia alba (Ardea ciconia ~—Lane’s Lex.). According to some al-.gurnaik is the black .stork—Ciconia nigra (Ardea nigra— Lane's Lex.), which is called in Palestine (bdluzdn),
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HAYAT AL-HAYAWAN 449
.. neck, and that itis one of the aquatic birds. It is said in Nihdyat - al-gartb that it is the male out of aquatic birds, and that it is called : both gurnaik and gurndék. Some say that it is the same as the ‘“\Numidean crane (al-kurkt). It is stated on the authority of Abd- Sabrah al-A‘rabt that it is thas named on account of its whiteness. Al-Hudhal! says describing a diver :—
“Ele passes to it from one sea to another Continually, like a flying stork of shallow water.”
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When this word is used as descriptive of men, the sing. is girnaik and girnawk and also gurnék. Some say that al-gardnik and al- - gardnikah (pls.) are certain black birds of the size of the duck.
At-Tabarani relates giving authentic authorities regarding Sa‘id b. Jubsir as having said, ‘“ When Ibn-‘Abbas died at at-T# if, we were present at his funeral; a bird having the appearance of the white stork, the like of which was never seen before, camo there and en-
tered his bier, and it was not seen out of it after that. When he was “buried, the following verse (of the Kur’én) was recited at the margin ‘of his grave, but we did not know who recited it:—“O thou com- -forted soul! return unto thy Lord, well pleased and well pleased with !
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And enter amongst my servants, and enter my Paradise. Muslim
* has also related somewhat like it, on the authority of ‘Abd-Allah b. * YAstn, with this difference however, that he said, ‘““A white bird called
4
~ the white stork came there.” In another version of it, it is said, “as though it were kubftyah,” al-kubttyah being a certain kind of white ‘ cloth of linen manufactured in Egypt; it is thus called on account
' of its pertaining to al-Kibt, with a dammah on tho G as a distinc-
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- ~ "
: tive mark between the name of the days(?) (so called) and the cloth;* . the plural of it is al-kabd{t.
“- Al-Kazwint states that the (white) stork is one of the birds of : passage. When storks feel a change in the season, they resolve
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~ upon returning to their own country, and at that time they appoint a
leader and watcher (out of them). They then all rise up (in the air) so high that no animals of prey can oppose them. If they sce the
hese,
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1 Al-Kur’én LXXXIX-27—30, * See Lane's Lex. art. £45, where the > distinction is clearly shown. : ,
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450 AD-DAMini’s
sky to be cloudy or are overtaken by the night, or when they alight
_ to obtain food, they restrain themselves from uttering their cry, so
that no enemy of theirs may be aware of their being near. When they desire to sleep, every one of them introduces its head under its wing, knowing that the wing is better able to stand a shock than the head, on account of the latter holding (in it) the eye, which is the noblest of all the members of the body, and the brain, ,which is the keeper of the body in existence. Every one of them sleeps standing on one of its legs, so that its sleep may not be of a heavy kind. As
to their leader and watcher, it does not sleep, nor does it introduce its
head under its wing, but it keeps continually looking out in all direc- tions, and when it perceives the presence of any one, it cries out in the loudest manner possible.
Al-Kazwint then relates regarding Ya‘kfb b. Ishak as-Sarraj as having said, “I met a man out of the people of Raimtyah, who told (me), ‘I once started on a voyage in the sea of Zanj, and was thrown on one of the islands by a (heavy) wind. I went then to a city, the people of which wero men of the height of about a cubit, and most of them were one-eyed. A party of them collected round me, and seiz- ing me carried me to their king, who ordered me to be imprisoned. I was then imprisoned in a thing like a cage. Then, one of those days, I saw them preparing for a fight ; so I asked them (about it), and they replied, ‘‘ We have an enemy who usually comes to us at a time like this.” We had not waited long when a flock of storks came over them. The one-eyed men amongthem were rendered so by these birds pecking at their eyes, I then took a stick and attacked thom vigorously, upon which they flew away and disappeared. They (the men) gave me great honour for that.’ ”
(Information.) The Kadt ‘Iyad and others state that when the Pro- phet recited the chapter “ By the star” and recited therein, “‘ Have ye-considered al-L&t and al-‘Uzz&, and Man&h the other third ?’’* he said, ‘Those are thé most high storks (gardnik),* whose intercessior
2 Al-Kuréo LITI, s Idem LII1-19—20. Lane gives the meaning o this word here as cranes and his reasons for doing so.—See Lane’s Lex. art
Gh.
HAYAT AL-HAYAWAN 451
may, verily, be hoped for.” When he finished reciting the chapter, he prostrated himself, and such of the Muslims as were with him pro- ‘strated themselves, and also the unbelievers when they heard that he praised their idols (deities). God thereupon revealed to the Prophet, “We have not sent before thee any apostle or prophet, but that when
he wished («p)),: Satan threw not somethiig into his wish ; but God annuls what Satan throws ; then does God confirm His signs, and God is knowing, wise.”* But there isa gencral agreement in respect of the tradition being based on slender authority, and not having been extracted (elicited) by any of the authoritics given in ‘ag-Salth, nor having been related by any trustworthy person with ‘authentic, sound, and continuous authoritics, It and the like of it are greedily taken up by the commentators of the Kur’fn and historians, '—those greedy accepters of all strange things and greedy devourers ‘of all things, both sound and unsound.
The portion out of it that is given in as-Sahthis that the Pro- het recited the chapter “ By tho star” when he was at Makkah ; ‘he then prostrated himself, and so did the Muslims, the believers in the ‘plurality of gods, the genii, and men,—all of them prostrated them- ‘selves with him. This is, as regards what has been copied, the Pro- ‘phet’s being led into error, but as regards the meaning, truly ‘the argument that hoe is preserved from sin, which doctrine is ‘accepted by the whole sect, holds good, and so also the fact that he is kept aloof from things like this, and that God would not allow ‘Satan any means of overcoming him or any of His (other) prophets. Again, oven supposing what they have stated to be true,—but we take refuge with God from the truth of it,—according to the verifiers of the trath(gakiae 1), the preponderant opinion with regard to its ex- ‘planation is that the Prophet according to the order of God was chant- ‘ing the Kur’&n in a leisurely and distinct manner, and dividing the ‘verses soparately and distinctly in his recitation; Satan was then watching for the intervals of silence (between the verses), in which he
a Palmer gives in a foot-note another meaning also of this word, in which case the meaning of the verse is as given by him in the foot-note, « Al-Kur’in XXII-51.
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452 AD-Dawiri’s
introduced his own words among the words of the Kur’an, imitating ; the melodious intonation of the Apostle of God in such a way ‘that:
such of the unbelievers as were near him might hear him ; thoy there~'
fore thought that they too were the words of the Prophot. Satan’s’ , words, however, made no impression on the Muslims; nay, Muhem-. mad b. ‘Ukbah relates that the Muslims did not (even) hear them, : and that Satan (only) cast them into 0 the ears and reasoning of the; unbelievers. |
Besides, Mujahid and al-Kalbt explain the expression, “ most high . storks (cranes),” as meaning the angels, because the unbelievers used: to believe that the angels wore the daughters of God, as has been said | about them by God and denied by Him in the (same) chapter by His: words, “Shall there be male offspring for you and female for Him ?”?* God has truly denied all that, and also the hoping | (for things) thrangh the intercession of the angels. But when the unbelievers explained that the object of God was to praise and: glorify their idols (deities), and Satan rendered the case dubious’ for them, concealing the true state, and commended it to them in. their minds and threw that idea to them, God annulled what Satan. had thrown out, and corrected (adjusted) His verses, revoking the recitation of what Satan had (ingeniously) introduced, in the same way that many things in the Kur’An have been annulled and _ their recitation has been revoked. There was wisdom in God’s revealing
‘it, and there are several sources of wisdom in God’s annulling it, in
order to lead astray whom He may wish and to lead aright whom He may wish, whilst none are led astray by it but the unrighteous,—* to make what Satan throws a trial unto those in whose hearts is sickness, and those whose hearts are hard; and, verily, the wrong-doers are in a wide schism—and that those who have been given ‘the know- ledge’ may know that it is the truth from thy Lord, and may believe
‘therein, and that their hearts may be lowly ; for, verily, God surely
will guide those who believe into a right way.”*
(Further information.) The Im&m Muhammad b. ar-Rabt' al-Jizi relates in Afusnad man dakhal Misr min ag-§Sihdbah, on the
2 Al-Kaur'dn LINM-21. * Idem XXII-52—583.
HAYAT AL“HAYAWAN 453
authority of ‘Uxbah b. ‘Amir, who said, “ I was with the Apostle of God serving him, when there came some men out of the people pos- seesing a book of revelation, having with them the scriptures or books. ‘They said to me, ‘Ask for us permission to see the Apostle of God.’
2 therefore went in and informed him as to their whereabouts, ‘upon which he said, ‘Why should they ask of me that which I do not ‘know. Iam only a servant of God, and have no knowledge but ‘what my Lord, the Mighty -and Glorious, has imparted to me.’
‘He then said, ‘I want to perform the obligatory ablution for prayer.’
He then performed the ablution and went to the mosque in his house, Hwhere he performed (a prayer with) two bowings of the body. He had ‘not got up from his seat to go, before I saw gladness and good news ‘beaming i in his face. He then said to me, ‘Go and fetch them in, and ‘also with them any of my Companions that may be at the door.’ I behen brought thom, and when they announced themselves tothe Apostle “of God, he said, ‘If you wish, I shall inform you of what you desire ,to ask me before you speak, or if you wish, speak about it, and I shall ‘inform you.’ They replied, ‘Nay, inform us before we speak.’ The ‘Prophet thereupon said, ‘You have come to ask me about Dhi’l- *Karnain (Alexander), and I shall inform you of what you find ‘ written in your scriptures,—namely, that his original state was that of ‘a slave-boy out of the Greeks, and that he was given a kingdom. He ;went (travelling) until he reached the shores of the land of Egypt, where he built a city called Alexandria. When he had finish- 'ed tho building of the city, an angel came to him and ascended with f him on high, until he raised him very high; then raising him ap, he ; said, “ Look (carefully) at what you see under you.” He replied, '« T see my city and other cities with it.” The’ angel then ascended with him still higher and said, ‘“ Look at what there is underneath you.” He replied, “ My city is now mixed ap with the other cities, .and I cannot distinguish it.” The angel then went still higher and said, “Look,” upon “which he replied, “I see now my city only and do not see any other cities with it.” The angel therefore said to { him, “That is the whole of the earth, and what you see surrounding ‘ it is the sea; your Lord desires to show you the earth and has as- signed to you government (over it), and hereafter, the ignorant will
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know (of it), and the knowers (of it) will be confirmed (in their belief).” Dhf’l-Karnain then went on (conqucring), until he reach. ed the extremo west (the place of the setting of the sun), and then went on aguin until he reached the extreme east (the place of the
rising of the sun). He then came to the two barriers ( « ), which were two mountains from which everything slid down. He then built the (great) wall and camo to Gog and Magog, whom he passed by. He next found a people whose faces were the faces of dogs, and who were at war with Gog and Magog. He then passed by them and found a tribe of pigmies, who were at war with the people whose faces were those of dogs. ‘He then went on and found a tribe of storks (al-gardnik), who were at war with the pigmies. He then went on and found a tribe of serpents, any one of which was able to swallow a large stone. He then reached the sea surrounding the earth.’ They said, ‘We bear testimony that his history was as you have mentioned, and that we find it thus (written) in our books.’ ”
It is related that when Dhf’l-Karnain built the (great) wall and fortified it, he went away and procceded, until he came upon a people who were pious and guided ontirely by tho truth, administer- ing justice according to it equitably and tomperately, and dividing (things) equally (among them); they used to deal justly and had compassion on one another; their state was uniform; their policy was one ; their qualities were upright ; their road was straight; their graves were at the doors of their houses; there were no commanders over them; and among thom thero were no kalts, no rich men, no poor men, no noblemen, and no kings. They did not disagroe (among themselves), nor was there any differonce of superiority of some over others; they did not quarrel with one another, nor
did they vilify one another; they did not fight with one another,
nor did they grieve, nor were they afflicted with misfortunes such as befall other men ; they were the longest-lived race among men ; and there was no beggar or poor man, nor a rude and coarse one among them. When Dht’l-Karnain saw that state of theirs, he was as- tonished with it and said, “O people, inform me regarding your state, I have acquired a knowledge of the whole world, both of the land
HAYAT AL-HAYAWAN 455
in itand of the sea in it, of its east and its west, but I have not scen anybody like you; inform me therefore regarding your state.” They replied, ‘ Yes, ask regarding what you wish (to know).” He asked, ‘“‘ Why are your graves at the doors of your houses?” They replied, “We have purposely done that, so that we may not forget death, and a recollection of it may not pass away from our hearts.” He then asked, “ Why have your houses no locks to them ?” [hey replied, ‘There is no suspected (accused) person among ns, and none of us is any but a trusty person.” He then asked, * Why are there no commanders over you?” They replied, “We have no necessity for them.” He then asked, “Why are there no persons in authority over you?” They replied, ‘ Because we never quarrel.” He then asked, “ Why have you no rich persons among you ?” They replied, “ Because we do not contend with one another for superiority in riches.”” He then asked, “ Why are there no kings among you?” They replied, “ Because we do not de- tire the kingdom of the world.” He then asked, “ Why are there no noblemen among you?’ They replied, ‘‘ Because we do not vio with one another in glorying.” He then asked, “ Why do you ever quarrel or disagree among yourselves?” They replied, “On rccount of the state of rectitude existing among us.” Ho then asked, “Why do you nevor fight (among yourselves) ?” They replied, “On sccount of our managing our hearts so as to forbear.” He then isked, “* Why is your speech uniform and your way upright ?” They replied, ‘* Because we do not vie with one another in tolling lies, nor in deceiving, nor do we back-bite one another.” He then said, “ In- form me as to how your hearts have come to be uniform and your ninds to bo in a state of well-being.” They replied, “Our motives yeing sincere, malice has been driven away from our breasts and mvy from our hearts.” He then asked, “ Why is there no beggar oF poor person among you?” They replied, ‘ Because we divide ‘our wealth) equally (among us).” He then asked, “ Why is there 10 rude and coarse person among you?” They replied, “ On account i humility and submission to our Lord.” He then asked, Stow is it that you have the longest lives among men?” They replied, ‘Because we take and give what is just and deal with justice.” He
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456 AD-DAMIRI’s " then asked, “ Why is it that you do not laugh?” They replied,’ ! ‘‘ Because we may not be negligent of asking pardon (of God).” He then asked, ‘“ Why do you not grieve?” They replied, “Because wo have accustomed ourselves to trials since the time we wero infants, and we have always liked that state and eagerly desired it.” He then’ asked, “ How is it that you are not afflicted with misfortunes such: as befall other men ?”” They replied, ‘“‘ Because we do not rely on any one but God, and do not make use of astrology (to avoid evils).”; He then asked, “ Did you find your fathers (also) in this condition ?” They replied, “‘ Yes, we found our fathers having compassion on the beggars among them, assisting the poor, pardoning those that did them wrong, doing favours to those who treated them badly, forbear- ing towards those that acted foolishly towards them, visiting their relations, accomplishing their trusts, careful of the time of their pray- ers, fulfilling their pledges, and faithful to their promises. God therefore rendered their state to be good and protected them while they were alive. It was binding on Him to make such successors for them.” Dha’l-Karnain thereupon said, “If I were to stay with any people, it would have been with you, but Iam not ordered to stay (anywhere).” We have already given the difference of opinion that exists among the learned as regards his geneology, his name, and his prophetic mission under the letter U-, in the art, 3XenJ!,
(Lawfulness or unlawfulness.) It is lawful to cat storks, because they are out of the things which are considered to be good.
(Properties.) If the mute (dung) of a stork be rubbed fine with water and a tent wetted with it is introduced into the nose, it wil] prove beneficial in all kinds of ulcora there may be in it.
745 (al-Gingir).—[The Guinea-fowl.]' Tho wild fowl. N. of un. girgirah. Abd-‘Amr quotes the following lines of Ibn-Ahmar:—
“IIe collected them with the sword from every side, As eagles collect partridges and guinea-fowls.”
It is related in Kitdb al-Gartd that al-Azhart says, ‘The Bant- IsrA’tl of Tihamah®* used to be the most favoured of men in the sight
1 The Abyssinian Pintado— Vumida ptilorhyncha. * Makkah and the adjoining province.
HAYAT AL-HAYAWAN 457
of God, but they said something which nobody would say, and God therefore inflicted on them the punishment which you now sce with your eyes. He transformed their men into male apes, their wheat into the millet dhkurah,» their dogs into lions, their pomegranate into colooynth, their grapes into the fruit of ardk trees,* their walnut (tree) into the common cypress,* and their domestic fowl into the guinea-fowl, which js the same as the Abyssinian fowl and the flesh of which is useless on account of its smell.”
(Lawfulness or unlawfulness.) It is lawful to eat it, because the Arabs do not consider it nasty.
GUA! (al-Gimndk).—A certain bird ;—so Ibn-Sidah says.
J alt (al-Gazdl).*—A young gazelle until it becomes strong and has its two horns. Pls. gizlah and gizldn, like gilmah and gilmdn. Fom. gazdlah ;—so Ibn-Sidah and others say. Al-Hariri has used it as such at the end of his Fifth Assembly in his words, “ But when the limb of the sun ( 4154/1) peeped forth, he leaped up as leaps the gazelle ( 4J1541),”* meaning by the first gazdlak the sunand by the second one a young female gazelle. But some of the authorities hold him to be mistaken in it; the correct thing, however, is that he has made no mistake in it, because it is a form heard and used both in
poetry and prose.
As-Salfh as-Safadi says in the commentary on (the poem) Ldmé- yat al-‘Ajam, ‘“‘ How beautiful are the words of a poet !
‘] became thoughtful over the secret of the horizon, For the beginning of all knowledge is ignorance ; But the ways of the shining stars did not lead to it, Until I succeeded in finding it in the sun.’ ”
He says,“‘The vory learned Abd’th-Thani’ Mahmdd recited to me the following lines descriptive of the cagle, composed by him- self :—
1 Holcus sorghum.—Linn. » Certain trees of the kind termed hamd, well- known, bearing what resemble bunches of grapes.—Lane’s Lex. art. .S)!. » Cuprespus sempervirens.—Linn. ¢ In Egypt and Palestine Gazella dorcas. In Oman G.Quscatensis. * Chenery’s T. of the Matdmdt of al-Hartri.
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‘You see birds and wild animals in its claw, - And in its beak, which are too big for them to escape from. “4 Were it possible for the sun, + on account of ita fear of the eagle, 3 When it rises, it would not have been named gazilah.’ ” | a He also says, “ Al-Hartri has been held to have committed a} mistake in his words, ‘But when the limb of the sun peeped forth, he’ leaped up as leaps the gazelle,’ on the ground that the Arabs do not: apply the word al-gazdlal. to anything but the sun, and that when to] female of a gazelle is intended, they use the word’ ad-tabyah, afte which stage that name is retained for it, and the male is called a¢-daby ; ! —=so it is said in at-Tahrir. I depend upon it, but the thing is mixed ; up in the books of jurisconsults.” I (the author) say that this confa-! sion is to be found in them in the subject of unlawful (prohibited) | things in the state of thrdm, and ar-Rafit has also expressed a differ-* ence of opinion in this matter, a part of which has been already’ given in the discourse on tho lawfulness or unlawfulness of ceth!!.) Jamél-ad-din Yahyd b. Matrih and Abi’l-Fadl Ja‘far b. Shams-al- j KhilAfah quarrelled over a distich which each one of them claimed to j have been composed by himself. The following is that prich — |
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“J say, ‘O sister of the gazelle in beaaty,’ But she says, ‘May not the gazelle live, nor remain!’ ” :
A woman was called after this animal by the name of Gazélah, , She was the wife of Shabib b. Yazid ash-Shaibant al-Khérijt, who ; rebelled in the reign of ‘Abd al-Malik b. Marwan, when al-Hajjéj ; was the governor of al-‘Irik. He revolted in al-Mawsil, defeated | the troops of al-Hajjij, and besieged him in tho palaco at al- Kafah, at the gute of which he struck with his maco, making a hole in it; this mark of the stroke remained in it, till the palace of govern-_ ment fell into rains. His wife-Gazalah had taken a vow that she would pray in the mosque of al-Kffah with two bowings of the body, during which she would recite the chapters (of the Kur’dn), ‘ The heifer ”* and ‘‘ Imrfn’s family ”*; and she did that. She was a brave woman. The following lines wero said about her :—
“Qazflah has fulfilled her vow ; O Lord, do not pardon her !””
1 Not to be named gazdlak. * Al-Kur’in Il, *® Idem III.
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HAYAT AL-HAYAWAN 459
; Al-Hajj4j having fled in one of his battles with Shabib from Ga- gilah, ‘Imran b. Kahtan as-Sadist reproached him in his lines :— "4A Vion against me, but in battles a supple-winged ostrich,
That takes to flight on hearing the whistle of a sdfr!,
Why did you not return to the charge against GazAlah in the battle?
But, nay, your heart fled with the wings of a bird.” Tt is related that when Shabib al-Khfrijt in one of his battles challenged al-Hajjaj to single combat, the latter sent forth a slave belonging to him, dressed in his own well-known costume and mount- od on the horse, beside which he himself never mounted any in fighting with any one. When Shabtb saw him, he plunged himself into the ight, until he reached him and‘then struck him with a mace which was in his hand, thinking him to be al-Hajjaj. When the slave felt the stroke, he said, “ Akhkh (Alas) !” from which word Shabib knew that he was a slave. Thon turning away from him, he said, “ May God remove the son of the mother of al-Hajjaj from all that is good ! Does he protect himself from death by means of slaves ?” Al-Jawhari states that the Arabs pronounce this word witha 4 (¢). When al- Hajjaj found himself unable to cope with Shabib, ‘Abd-al Malik sent him large reinforcements of troops from Syria, and they being in Jargo numbers overcame him, upon which he fled ; when ho reach- ed the bridge on the Tigris at al-Ahwaz, his horse took fright, and ran with him ; and having on him at the time heavy iron in the shape of a coat of mail and other things like it, it threw him into water. Ono of his followers said to him, “ O Commander of the faithful, is it to be by drowning ?” and he replied, ‘ ‘ That is the decreo of the mighty, the wise !’ *” When ho was drowned, the Tigris threw up his body on the bank, upon which it was carried to al-Hajjaj, who cut open his chest (belly) and took his heart out ; it was like a stone, and whenever it was cast on the ground, it rebounded from it. It was cut open, and there was found inside it a small heart like a ball, which was also cut open and found to contain a congealed clot of blood. When Shabtb used to cry out to his army, they did not turn round to.one another. When he was drowned, ‘Abd-al-Malik sent for ‘Itbiin al-Hartirt, who used to follow the doctrines of the Khawirij,
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and said to him, “O enemy of God, are you not the sayer of. the lines?
‘If out of you have come the like of Ibn—-Marwan and his son,
And ‘Amr, and Hashim, and Habib,
Surely out of us have been Hugain and al-Batta and Ka‘nab, .
And out of us came (also) the Commander of the faithful, Shabtb? m "4 He replied, “I did not say that, OQ Commander of the faithful, but ] said, ‘(O) Commander of the faithful, Shabib.’” ‘Abd-al-Malik ao cepted his explanation and pardoned him. This reply of his is’ i very elegant one, for if the word Commander (Amtfr) in the line be it the nominative case with a dammah as the final vowel, it would be; predicate, and the meaning would be “ Out of us came the Comman der of thg faithfal, Shabtb ; ” but if it be in the accusative case witl a fathah@Mas the final vowel, it would moan “And out of us, ( Commander of the faithful, came Shabtb.” Nobody revolted agains them in the mannor that Shabib did, for his revolt extended over long period; ho defeated several of their forces and collected land-ta (revenue).
Aba-Yasuf al-Jawhari says :—
“When the sun (al gaz-‘iluh) rises high in the sky, And the day begins to move over its time, She shows to the disc (horn) of the sun a face like ita own, And faces the sky. with what she faces.”
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He means by al-gazdlah the sun at the time of its rising; hence on says “ 2) 13a) |onalb (the sun rose),”" but one does not say “ aT Sas Lec (the sun set),” with the verb ys. ;
As-Safi al-Hillf has said beautifully the following lines regar¢ ing a boy who had a tooth of his extracted:— “May God curse the physician who has transgressed And he camo to extract youc tooth bya contrivance ; He impeded both the hands of the gazelle And gave power to the forceps over the gazelle.”
1 Tha-Kh, jcives the first line slightly differently; it is thus translated | De Slane, ‘If your family produced Marwan and his son (‘Abd al- Malik). In tl third line De Slane has omitted the name of Ka‘nab, though it is given in the ory nal. * For further particulars of the life of Shabtb ash- Shaibant, see De Slan T. of Ibn-Kh.’s B, D. Vol. I, p. 616.
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a Se Hayit AL-HAYAWAN 461
_ It is related in the Sunan of Abf-Dawud, out of a tradition of Tbn-'AbbAs which is related by Muslim, that when tho Prophet went to Makkah, the believers in the plurality of gods said, ‘“ There will ‘advance against you to-morrow a people debilitated by fever.” When the next day came, they sat next to al-Hajar (tho Stone), upon which the Prophet ordered his followers to trot three runs, and to walk i in between the two corners (of the Ka‘bah), in order to show the infidels their courage. The infidels thereupon said, “These are the men of whom you asserted that fever has debilitated them; they are as though they were gazelles.” If it bo said that this tradi. ‘Hon is contradicted by what is given in the Sahth of Muslim, on the jauthority of Ibn-‘Umar and J&bir, who said that the Prophet went at a trotting pace from the Black Stone and returned to it in Anree circuits, the reply is that the tradition of Iba-‘Abbas refers to. Whe ‘Umrat-al-kadi’ (lesser pilgrimage) in the year 7 A. H., before the ‘gonquest of Makkah, when the people of it were infidels, whilst the. tradition of Ibn-‘Umar and Jabir refers to the Hajjat-al-widds (the last
or farewell greater pilgrimage), which was subsequent in time. This iin ought therefore to be depended upon, and it is authentic. ‘according to our religious doctrines.
ni (Lawfulness or unlawfulness of the young gazello.) It is law- fal, as has been already mentioned under the letter &, in the art. (25/1. JE it be killed by a person in the state of thrém or within the sacred | precinets, the penalty for it is a she-goat a year old (‘anz);— so it ‘is stated in al-Muharrar, al-Minhdj, at-Tanbth, al-Mandsik, and other- ‘books, which quote in support of it, the fact of the Companions of the ( Prophet having decreed thus with regard to it. But what is given. rin Lawl ul ar-Rawdah, which is confirmed in Sharh al-Muhadhdhab in (accordance to the doctrine of the Imam, is that the name al-gazdl is. ; given to a young one of gazelles, whether it bo male or female, until it i :has its two horns, after which the male one is called a gaby and the. female one a dabyah; the penalty for a guzdl is therefore the. t penalty due for young ones; if it be 2 male one, the penalty is a. <male kid in its first (year), and if a female ona, a female kid not i, quite a year old (‘andk).
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(Proverbs.) ‘Moro sleepy than a young one of a gazelle,” s used, because when it sucks the milk of its dam, itis satiated an sleepy. “I have left a thing in the manner that a young gazelll leaves its place of shade,” its place of shade being its covert in whic it seeks shelter from the intense heat; if it once flees from it, i never returns to it. ‘* More enticing (agzal) than a young gazelle,’ al-mugdzalah being talking with women in an amatory and enticin manner. Other animals beside a young gazelle are described to be enticing (gazil), as is said in the following lines :—
“She has clothed me in the matter cf love, With the garments of one affected with excessive love, the companion oJ - Women ;— | A tempting human female, By the sight of whom the full moon of a dark night becomes ashamed | When my eye is pleased with the sight of her, It is bathed with tears,
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The proverb, “In the manner that a young gazelle leaves its place a shade,” has been alrendy given in the art. cgibJ!. The following ark some of the excellent lines of al-Mutanabbi :—
“She appeared like the moon, bent like a branch of a ben-tree, i d smelt like ambergris, and gazed like a young gazelle.” a
auton has quoted the following lines composed by a poet ; his age :—
“He gazed like a young gazelle, sang like a nightingale, He shone like anemones, and walked like a reed.”
(Properties.) Ifthe brain of a young gazelle be mixed with the oil of swect bay (al-ydr)* and boiled, and then some of it be taker and mixed with the essence (water) of cummin seed, and about 4 gulpful of it be drunk, it will be boneficial for cough. If its bile be mixed with liquid pitch and salt and then drunk in portions with hot water by a person suffering from cough accompanied with an expec- toration of pus and blood, he will be cured by the order of God. Ii a man applies its fat locally, it will have a wonderful aphrodisiac effect. It has been already mentioned under the properties of the gazelle ( ¢g4%/!) that the flesh of a young gazelle is hot and dry
2 Laurus nobilis.
HAYAT AL-HAYAWAN 463
Mt is beneficial in colic and hemiplegia, and that it is the best 4 ‘ot flesh of all game.
{ Aer (ul-Gaddrah).—The sand-grouse ;—so Ibn-Sidah says. I be described hereafter under the letter (5 (3641 ),
Paka | (al-Gagb). —The bull and (also) the lion, both of which Sheen already described under the letters © and | respectively.
Badal (al-Gadaf ).-—The species of the sand-grouse termed al- Za¢ tho form of which is well-known to the Arabs.
byl (al-Gagiéf)?—The lion and (also) a malignant serpent, @hich have been already described under the letters f and r res- Bectively.
ed (al-Fagtd).—A young one of the wild cow, which has
Reen already described under the letter y . 5. Pha (al-(7ifrab).—The viper, according to Kuri‘. Some say Phat this is a mistake, the points being misplaced ; it ought to be 4 lt with ¢ and 5 (al-‘utrib).
thy thal (al-Gitrt/).—A young hawk or falcon; (also) the com- fron m fly and (also) a noble and gonerous lord or chief. Pl. gatdrifah,
te (al-Gafallas).—Like ules, The wolf, which has been Beni described under the letter 3.
dol bit (al-Fatdf).—A certain species of the sand-grouse, but aS cy are dust-coloured in the backs and bellies and bodies, black in Rhe inner sides of the wings, long in the legs and necks, and Blondor, not collecting in flocks, two or three at most being found togethor. N. of un. gafdfah ;—so al-Jawhart says. Ibn-Stidah Bays that al-gafdt is the same as the sand-grouse. Some say that the Band-grouse ('bY!) are of two species: (those that are) short in thé legs, yellow in the necks, black in the primary feathers of the wings, and of a white hue tinged with red in the tertials are (the
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464 AD-pAMiri's
species termed) al-kudrfyah and al-juintyah, and (those that are) long in the legs, white in the bellies, dust-coloured in the backs, and wide in the eyes are (the species termed) al-gafdt. Somo say thnt it is ¢ certain species of a bird, not out of the sand-grouse (kind).
pha | (al-Gufr).—The young of the mountain-goat. Pl. caf. wil ! (al-Gifr).—The young of the wild cow. !
Saal (al-Gammdsah).—A certain bird that dives much in th water, on which account its enemy is (also) out of the aquatic birds
Pl. gammds.
puis (al-Gundjir)—A shaggy male hyena, The word ow (the hyena) has been already given under the letter (42.
pill | (al-Ganam) —Goats and sheep. It has no n. of un
770s B¢- derived from the same root. Pls. agniém, quam, and agdnim. ate rgee
=numerous sheep or goats. This is an expression used in al-Afuhkam: Al-Jawhart states that al-qanam is a feminine noun used as a collective noun, and applied to both the males and females and to both together.
If one wants to make a dim. of it, he adds at the end 3 anc says gunaimah, because (quasi-) plural nouns which have no singular derived from the same root, if not applicd to human beings, are con- stantly feminine ; thus, one says “ j953 pil ye ped 4) (ho has five male goats or sheep),” making the (noun of) number feminine, ever though rams (or he-goats) are meant when it is followed by 953 pw | ys for the (noun of) number takes its gender from the word (itself) anc not its mganing. The word J: J! is also like p44/! in every respect we have men@oned. The Imam ash-Shafi‘t has said beautifully in hi: following lines :—
‘tJ shall conceal my knowledge from the ignorant as far as I can, Nor shall 1 scatter the precious pearls before goats and sheep ; If God helps me with His grace, And I meet with any persons worthy of the sciences aud wisdom, I shall reveal it with advantage and shall derive advantage in the shape o their love, Otherwise it will remain stored and hidden with me,
"girit AL-RAYAWLN 465
a aa For he who imparta knowledge to the ignorant wastes it,
fi "And he who refuses (it) to those worthy of it, acts wrongfully.” .
i ". ‘Abd b. Humaid relates, tracing his authorities to ‘Attyah, who be ad it on the authoritiy of Abd-Sa‘td al-Khudrt, who said, “The poss- ressors (people) of camels and the possessors (people) of sheep and *poats having boasted before the Apostle of God, he said, ‘Calmness rand modesty are! the qualities of the possessors of sheep and goats, land boast and pride those of the possessors of camels,’” This tradition "fs given in the two.Sahths, but in different words, namely, “‘Calmness ‘and modesty are the qualities of the possessors of sheep and goats, fand boast and hypocrisy those of loud-voiced fellows, namely, the ipossessors of horses and camels (»%9/!).” In another version it is reaid, ‘‘ Boast and pride are in the possessors of camels, and calmness ‘and modesty in the possessors of sheep and goats.” He meant b pian] calmness (wy s=!!), by )4,J! modesty, humility (a-4!,3/ 1), by prh ‘boasting on account of the possession of wealth, reputation, and other ‘things out of the possessions belonging to the people of this world, and
by rer pride (pA land ¢&laJ1). In this sense are the words of God,
Vorily, God loves not him who is proud and boastful (1) 49 Yi ),24 ‘Ho meant by_ysJ! the possessors of camels, for al-wabar (fine hair) is to ‘camels what wool is to sheep and hair to goats. On that account God ‘has said, “ And from their wool, and from their fur (4,!), and from ‘their hair come furniture and chattels for a season.”* Tho Prophet iguve this as information regarding the most common sstate of the possessors of sheep and goats, and of the possessors of camels. Some ay that he meant by the possessors of sheep and goats, the people of ‘al-Yaman, because most of them are possessors of sheep and goats, ‘being difforent in that respect from the clans of Rabf‘ah and Mudar, ‘who are possessors of camels.
“+ Muslim relates on the authority of Anas that a man having asked the Prophet for alms, the latter gave him all the sheep and ‘guats between two mountains, upon which the man came to his tribe and said, “OQ people, become Muslims ; by God, Muhammad, verily, gives the gifts of a man that is not afraid of becoming poor.”
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46
the t phet fowls, and said, “ At the time that the rich make use of | fowls, God!
_ orders the destruction of cities.” We nave explained its meaning* ing
the commentary on the Sunan of Ibn-Majah, and also stated that among the authorities for it is ‘Alt b. ‘Urwah ad-Dimash¥t, and ‘s
@anam (sheep and goats) consist of two kinds, the sheep and the goat. Al-Jihiq states that all are agreed as to sheep being better] than goats.’ I (the author) say that the religious doctors have dis- tinotly stated that, in the matter of sacrifice and other things, and} have proved their excellence on several grounds. One of them is that) God has mentioned sheep before goats in the Kur’an. He has said, “ Bight pairs,—of sheep two, and of goats two.”! Another ground is! the verse of the Kur’an in the story of the two disputanta, “ Verily; this is my brother : he had ninety-nine ewes and I had one ewe ;”* inf which God did not say, “ninety-nine she-goats and I had one shes goat.” Another ground is another verse of the Kur’én, ‘“ And” we, ransomed him with a mighty victim ;”* with regard to which all arey agreed, as has been said by al-Hafid, that it was a ram ; a further disserd tation about it will be given hereafter under the letter «$. Another! ground is that sheep give birth (to young ones), only once a year and! mostly to only one, whilst goats give birth (to young ones) twice a yeard giving two or three young ones at a time ; and there is more benefit dex, rived from sheep. Another ground is that,when sheep graze on any herbs, age, it grows again, but when goats graze on any herbage, it does not grow again, which has been already mentioned before ; it is so, because’ goats pull out the herbage by its roots, but sheep only graze on what. there is above the surface of the ground. Another ground is that the wool of sheep is better and dearer in price than the hair of goats, and there no animals but sheep that have wool. Another ground is that, whe§the Arabs'praise any one, they say that he is a ram, but if they revile any one, they say that he is a he-goat, and that if
1 Al-Rur’dn VI-144, — _Idem XXXVIII-32. — * Idem XXXVII-107-
in 467
y one, they say that he is ntempt in which God holds it with its private parts ex- ada being naked, and there-
On this account the Pro- a divorced woman in order be married lawfully again 1 borrowed (lent) he-goat, are better and moro excel- 1, for if the flesh of a goat ‘ile, produces phlegm, and » blood, whilst the flesh of
hen ganam, both sheep and one at the time of its birth r female ; pls. sekht and milk, after which both the buhm. The young one of
and saltf. When it is , and eats green herbs and its, it is called a jafr, fom. |-mutahafid that the terms to a male and a female it food. When it (the ayear old, it is called an it, pl. a‘tédah and ‘itddn. ‘itdal. In all these states, jady, and the female ‘andk, lw, because it follows its ulla‘ and hulla‘ah, and also Whon it is a year old, the it becomes a jadha* in the ipon the third year, it is a he fourth year, it becomes tamast, fom. khamdstyah ;
Bes ape MOT SE eres ee ° - s? . a
468 : AD-DaMint’s. eT te cs
then saddst, fem. saddstyah ; ; thet it, becomes a ddli‘, - the same,
from gis, alas , bo yLs (it inclined or became crooked or became strong), pl.ag-dali‘, Al-Agma'‘t states that al-hulldn and al-hullé@m are terms specially applied to the young ones of goats. It is stated in a tradi<
. tion that the penalty for a hare hit by a person in the state of ihrdn,}
is a young kid (hulldn). Al-Jabid states that the young ones of sheep! are called in the same way as those of gonts, excepting in some cases:
. (places). Al-Kis&’t states that the young one of a sheep is khardf,;
fem. khardfah in the stage of al-‘arid out of the young ones of goats ; i it is also called Aamal, fem. rakhil, pl. rukhdl, being a plural not ac-' cording to the rules of analogy, in the same way that in the case of; a@ woman that suckles (al-murdi*) the word di’ v, pl. du’dr, is used ; the) young one of a wild cow is called Jfartr, pl. furdr ; to a ewe or a she-goat
near the time of giving birth to young ones (the name) subbi, pl. rubdd,
_is applied ; to a bone having some flesh remaining on it is applied (the'
name) ‘ark, pl. ‘urdk (and ‘irdk); and to a young one born with another’ one at the same time is applied the name taw’am (a twin), pl. tu’dm.’ The name al-bahmah is applied to both the male and the female ont of the young ones of both sheep and goats, and it retains that name un-, til it begins to eat and ruminate, after which it becomes firkir, pls. karkdr and kurkér, this name being applied to it when it eats and ruminates. The name al-jildm is also applied to Kids (al-j1dd’) ; al- badhaj, pl. bidhjdn, is specially applied to a lamb.
Tbn-Majah and his shaikh Ibn-Abf-Shaibah relate, giving authen tic authorities, regarding Umm-H4&ni’, that the Prophet said to her; “ Adopt sheep and goats, for there is a blessing in them.” A woman. having complained to him that her sheep and goats did not thrive (aug- ment), he asked her, “ What are their colouza ?”” upon which she re-
| . plied, “‘ Black.” The Prophet said, “ Change (cgr% ) them for white
ones, for plenitude (a blessing) is in them.”
It is said in a tradition, “ Pray in the lodging places of sheep and goats and wipe off the secretion from their noses (‘¢els ).” What Abd- Dawud has related in the chapters on af-Tahdrah (purification), on the authority of Laktt b. Sabrah has been already given in the art. desea!, namely, that the Prophet had a hundred sheep or gonts, that he did not desige their number to increage, and that, therefore, whenever a lamb or a Rid was born, he slaughtered in its place a sheep or a goat. Malik,
‘
‘ +d
wayit alL-BAYAWIN 469
‘Awad, an-Nas@'t, and Ibn-MAjah relate, on the vid al-Khadri, who said that the Apostle of God ‘ nearly happen that the best property of a Mus- ) sheep and goats, with which he would climb of mountains and places of rain, and flee with his .” The sha‘af of mountains are their tops and the xits uppermost part. Abi-Battal states that AbQ’z- 2 Prophet specially mentioned sheep and goats out urge (men) to be humble, and to direct them to 1 to ahun superiority and conspicuousness ; prophets ed to tend sheep and goats. The Prophet said, ‘ophet whom God has sent, who did not tend sheep Prophet (also) informed that calmness is a quality ‘sheep and goats.
id al-Baihakt in ash-Shi‘b relate, on the authority of bn-‘Umar, that he (once) went out to one of the aah with his companions, and the meal-tray hav- vefore them, there happened to pass by thom a ted them. Ibn-‘Umar said to him, “O shepherd, with us ;” but he replied, “I am fasting,” upon said to him, “ Are you fasting on this excessively tare among these mountains tending these sheep replied, “ By God, I strive (to serve God) daring lays.” Ibn-‘Umar said to him with the desire of ant of his piety, “ Will you sell us a sheep (or goat) (or goats) of yours? . We shall give you its price don, so that you may break your fast with it.” He not belong to me, but to my master,” upon which him, “ May be, your master will not do anything, you say to him, ‘A wolf ateit!’” The shepherd away saying, “ Where is God?” raising his voice g with his finger to the sky. Ibn-‘Umar kept on 4s of the shepherd; and when he went (back) to al- ght the slave-shepherd and the sheep (or goats), , and gave him the sheep (or goats) as a present,
8, giving authentic authorities, on the original autho= w ‘Amr b, Ka‘b, who said, “ By God, I was with the
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470 a Ap-Dawint’s
Prophet at: Khaybar one evening, when a flock of sheep belonging h to a man out of the Jews came there, with the object of going into.’ of God there-. :. upon said, ‘ Who will feed us with some of these shoem” I replied, ‘O ~:
their fort, whilst we had besisged them. The Apos
Apostle of God, I shall do it.’ He then said, ‘ Doi I then went
forth rapidly like a male ostrich. When the Apostle of God saw me turning away, he said, ‘OQ God, make him useful to us!’ - I reached - - the flock in time, but the first part of it had already reached the fort; so, I took two of the sheep out of the reay part of the flock, then plac-_
ing them under my arms, and walking rapidly, as if 1 werenot carrying
anything, I threw them before the Apostle of God. They were then | slaughtered and eaten.” Abt’l-Yasar was one of the last out of the - Companions of the Apostle of God to die, and whenever he used to - relate this tradition, he used to cry ‘and say, “ They (the Companions) “- have bestowed upon me my long life, so that I should be the last one of them to die.” Abf'l-Yuasar was the last of the heroes of Badr to die, =:
In al-Isti‘ab and other books there is given the narrative of the. :
conversion to al-Islfm of al-Aswad the Abyssinian, who used to tend | the sheep (or goats) of ‘Amir the Jew, namely, that he came with the . sheep (or goats) to the Prophet, while the latter had besieged one of -. the forts at Khaybar, and said, “ O Apostle of God, show me ‘al- Islam,” . upon which the Prophet showed him al-Islam, and he became a Mus- .;
lim. He then suid, “ O Apostle of God, [ was engaged by the owner of these sheep (or goats), and they are a trast entrusted to my care; how shall I act with regard to them ?” The Prophet replied, “ Strike in their faces, and they will return to their owner.” Al-Aswad then got up and taking a handfal of pebbles threw them into their faces and said, “‘ Return to your owner; I shall never aguin accompany yon.”
— - . 7 Soe, R "adie 6) te dean be” OE
The sheep thereupon retarned collectively, as though a driver drove a
them (before him), until they reached the fort. He then advancedand ~ fought in the ranks of the Muslims; a stone struck him and killed him. .
He had never said a prayer to God. He was brought to the Prophet covered over with the garment (4%) he had on him. The Apostle of God looked at him and then turned away, upon which they asked him, “O Apostle of God, why did you turn away from him ?” He re- plied Because there are at present with him his two wives out of the black-Byed damsels (of Paradise), who are dusting off the dust from
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BAYAT AL-HAYAWIN 471
and saying, ‘May God cast dust on the face of him who threw your face anid may He slay him who slew you!” Abi-‘Amr iat the Apostle of God caused the sheep to return to the fort, it was the right course for him, or because it occurred before was declared to be a lawful thing.
's related in a tradition that the Prophet said, “ There has not srophet, who did not tend sheep and goats.” He was asked, stle of God, and you ?” and he replied, “ And I (too).” It is ed in the Sahth of al-Bukhbart and the Sunan of Ibn-Majah, the eing those used by Abf-Harairah, who said that the Prophet tod has not sent a prophet, who did not tend sheep and goats,”’ hich his Companions having asked him, “ And you, O Apostle ?” he replied, “I used to tend them for the people of Makkah ts (by 1,5).” Suwaid says that it was for a flock, that is to say, ate of a carat for each sheep (or goat). In Garth al-Hadith fa‘nabi it is related that the Prophet said, ‘‘ Moses was sent as et, and he was a pastor of sheep and goats; David was sent phet, and he was a pastor of sheep and goats ; and Iam sent phet, and I tend the sheep and goats of my people at Ajyad.’’ ated in a tradition that Moses let himself on hire for a wife nce of his sexual desire) and food (the satisfaction of his sto- and his farther-in-law Shu‘aib (Jethro) said to him, “ You re out of my sheep all such as will be born “of a different rom that of their mothers (kdlib).” The meaning of kdlib- adition is such as are born of a different colour’ from that of ‘hers, as if their colour were altered. The wisdom in God as- he tending (of sheep and goats) as an occupation par e.xcel- the prophets, lies in the fact of their being the © Pastors of -
their sects being their subjects.
[akim relates in his Afustadrak, on the authority of Ibn- | vho said that the Apostle of God said, “I dreamt. of black goats), among which a large number of white ones entered.” * asked, ““O Apostle of God, how do you explain: itp” he. . e Persians (foreigners) will share with you in your religion °* genealogy.” They said, “O Apostle of God, ‘the Persians
» Muir’s Life of Mahomet, Chap, XXI—The conquest of Kheibar.
472 ap-pamtai’s
; ' (feréigners)?" and he replied, “Even-if Faith is suspended to th Pleiades, men, out of the Persians (foreigners) will acquire it” In’. another version it is said that the Apostle of God said, “I saw in ai dream that black sheep were followed by sheep of a white colour hav-\ Pe ing in it a tinge of redness. O Abf-Bakr, interpet it.” Abt-Bakrag said, “It indicates that the Arabs will follow you, and then the Per-"; sians (foreigners) will follow them.” The Prophet thereupon sai “'Thiaie how the angel interpreted it this m@ping.” The Prophet * hat he drew water from an ol@Mwell, and there were ‘, black sheep and sheep of a waite colour with a tinge’s 3 then Abé-Bakr came and drew water in a feeble:$ £ od pardon him! Then came ‘Umar, after which the altered; (the Prophet said), “I have not seen al :do his deeds.” The people explained the dream asx > khilafah (regency) belonged to Abf-Bakr and then ¥ e not black sheep and sheep of a white colour with a % mentioned, the interpretation would have been far» the khilafah, If the tended animals were (in this a and sheep of a white colour with a tinge of redness <i ited the Arabs and Persians. But most of the tradi-: mentioned sheep in this tradition. The Imam Abmad? tention it (the tradition) in their Afusnads, and the: ‘ i confirmed by it. 7
n. al-Khawlint paid a visit to Mu‘awiyah and said, | 4 yon, O hireling !” upon which the people about said | ; ‘Salutation to you, O Commander !’” but he again} ato you, O hireling !” They said (to him) again, “Sa: 4 on, O Commander |’” but ho again said, “ Salutation ig!” Mu‘Awiyah thereupon said to them, “Leave Abt ' he knows best what he is saying.” Ab0-Muslim then | », verily, ‘s hireling, whom the Owner (Lord) of these} ts) has engaged for the purpose of tending them i @ mangy ones out of them with pitch and treat the! of.them and restrain the better ones ont of them from’ tho others, their Owner will protect you, but if you he _magy ones out of them with pitch and do nat ones out of them and do not restrain the better ones
3
BAYAT AL-BAYAWIN 473
°; ‘of them from (mixing with) the others, their Owner will punish : yee.”
** It is related in the RisGlah of al-Kushairt, in the chapter ad-De‘d’ (vupplicatory prayer), that Moses happened to pass by a man who was praying and supplicating earnestly, upon which Moses said, “O God, thad his want been in my hands, I should have satisfied it.” God then . inspired him thus, “ O Moses, I have more compassion for him than Byou, but while he is praying to me, his mind is with the sheep F(and goats) he possesses, whilst I du not answer the prayer of a ser- pvant who prays to me, but whose heart is with somebody beside my- self.” Moses then mentioned the thing to the man, upon which he addressed himself with his heart entirely devoted to God, and his want was therefore accomplished.
B oIn al-Afujdlasah by ad-Dinawart it is related, out of a tradition ‘ot HommAd b. Zaid, on the authority of Mdsk b. A‘yan the pastor, who said, “Sheep (and goats), lions, and wild animals used to graze {together in the reign of ‘Umar b. ‘Abd-al-‘Aztz in one place. One day it happened that a wolf faced (in opposition) a sheep out of them, and YT said, * “ Verily, we are God's and, vorily, to Him do we retarn.”* J am of opinion that none but a pious man has died.’ We (afterwards) — Foalculnted the time and foand that ‘Umar had died I jont, at , Phat mo- . - iment.” Saye
me It is related, on the authority of ‘Abd-al-Wabid b, Zaid, who snid,:
mT asked God for three nights to show me my (fature) companion: in Paradise. It was then said to me (by an unknown voice), ‘O ‘Abd; fal-\Wahid, your (fatare) comoanion in Paralise is the hlack Maimde -- . pah. I then asked, ‘ Where is she ? and I was told,‘ She is in
& tribe in al-Kafah.’ I then went to al-Kffah inquiring ia
that her sheep (or goats) were grazing with wolves, ‘whilat hie herself ::
Bwas in a standing posture praying. When she finished her: prayer, | Behe said (to me), ‘O Ibn-Zaid, this is not the: promised : place. (of
chat souls are collected armies, out of whom those that know éach ~
*y ‘oe ‘ . eo @., * t. 8 . Be: - > Al-Ror’an 31-151. ra we ALD a a . ° of, i . ce, a ue “i . .
~
Fand found her tending sheep (or goats). 1 wert near. her, and Awe
. ‘mneeting), but the promised place is to be Paradise.’ I asked her, ‘Who = Hnformed you that I am Ibn-Zaid ?’ She replied, ‘Do not’ you: know | .-
rit AL-HAYAWIN 415 |
5 is," according to the Book of God, the of men and women who commits adultery, hom the four necessary qualities, namely, state of being free, and the state of hav- rriage (4Le!) are combined (wa!!5!),. egnancy (as the result of unlawful inter- the part of the person). The recitation of ated, but the order for it remains in force, ling (44,41) is abrogated in the case of the learned are of opinion that it is still hat Ibn-Umar has related, namely, that strike and send in exile (~»4 94), that leend in exile, and that‘Umar used to qh gan is one in whom these four qualities (ness of intellect, age of puberty, the state o€ having consummated a valid marriage ; altery, his punishment is stoning, whether * But Abd-Hantfah and his disciples hold of being a Muslin is one of the con- al-ihgdn, and therefore, according to or a dhimmt. Our proof in the matter ‘s being true that the Apostle of God them the (four) above-mentioned quali snot a muhgan, that is to say, bas not in - . ationed four qualities, it -is-a. matter for’, mm is not of the age of puberty or is mad, im, bat i€ he is free, of the-age of puber- has not, however, consumniated a (valid) punishment for him is a ‘huadred striy,,a is a slave, he is linble to fifty: stripe. ile there aro two opinions’; if we say that oat 1@ correct of the two opinions is that" the ; ialf a year, just in the same way as he res, is’ question has several supple ents, which * arispradence,
* Sabian, or in other words se non-Muslins wwer on the payment of a poll-t tas,
g 416 _ ap-pautat’s
The commentators of the Kar’An relate of God, “ And. David and Solomon, when | cerning the.field, when some people’s sheep (24a) therein at night; and we testified tlie authority of Ibn-‘Abb4s, Katadab, anda zo of them a hasbandman and the other a she former one said to him, “This man’s shee 4 strayed into my field, and destroyed it hind.” David thereapon awarded the s! They two then went away from him to 8 “ How did he decide the case between you two r :1ney tnen tnrorms, ed him of it, upon which Solomon said, “ Had I been’ entrastéd hy your case, I should haveghzsidad it differently.”' David ther called him and snid to him, “0 my son, by my right as 4 pi plat i and father, Task you to inform me of what would be more suitable for the parties.” Solomon then said, “ The sheep shduld: be delivered to the owner of the field, so that he may benefit by their milk, laits; reir prodace,: whilst the shepherd should culti- wwner of it, exactly as his field was, and when it in which it was when it was eaten, it should be and the shepherd should take back his sheep.” ht) Jadgment i is as you have decided.” When cision, his age was of aleven yaars, Aa is dee! is grazing in the day, both the grazings
r
Se
@ discourse on the subject of sheep and goats, iven in the first part of ‘Aj@ib al-makhlakat, wing. passed a spring of water at the foot of a ithe obligatory ablation (for prayer) with the sanded the: mountain for the purpose of praying, nan coming’ there. The horseman drank water left (through forgetfulness) a bag containing n after him a shepherd came there, and seeing rent away. Then. after him there- came an olc sof poverty on him, and with a bundle of woor \ placed there, and then lay down for the parpos 78,0 .
wa i
a ee i fot ae gt - nn wm or RY, ’ tee d 1° & yar. . “4 er , rn . e+ we? 7 eeee oe ® > . . ‘ €
. BAYA? AL-BAYAWAIN ATT
Before long, the horseman came back searching for his not finding it, came up to the old man and asked him for it, nied knowledge of it, and they continued in that state until man strack the old man, and kept on striking him until he 1. Moses, thereupon, said, “O Lord, how is justice to be 1ese cases |” and God inspired him to this effect, “The old her had killed the father of the horseman, and the horseman
the shepherd’s father a debt to the extent of what was in therefore, retaliation was effected (between the two), and the paid off. I am a just Judge.”
said in Kitéb al-Muhkam wa'l-gdydt that men of experience among the things giving rise to grief, are walking among sheep and goats, folding the tarban (on the head) in a sitting wearing breeches standing up, cutting the beard with the ting on the threshold of a door, eating with the left hand, he face with the skirts of a garment, walking—-on. ega-shells, oneself after answering a call of nature with the right hand, ‘hing in grave-yards.
iwfalness or unluwfualness.) It is lawful to eat sheep and
d to sell them, both according to the text (of the Kur'an) and
eligious doctrines. There is a poor-rate tax due on such of subsist upon pastare :—for every forty sheep or ‘goats, a year -
ile lamb (jadha‘ah) or « female kid in ityundrd year (Hhante By : ;
ora handred and twenty-one sheep or, zt sth two shoep or or two hundred and one, three shecp or goats-> ‘cad then for'* andred (above that number), a sheep or goat. _: . in .
ig an ordinance of the Prophet to hang on the neck of thing; - oe + iething® as a mark, when it is set apart for sacrifice at inthe ». -
the Ka‘bah), on account of what al-Bukhart ‘relates regardin, as having said, “I used to remove the marks from (the necks,
The people of ‘Omfin have a proverb based con this “narrative, with tie N
i that Jesus is substituted for Moses.— wb ab Lapa wie wea Le am (claim) is lost; it is sure to have its demanders, (sooner or later). It:
lly applied in the case of a blood revenge. * According to the doctrine | lb. Hanbal, a female kid in ite second year. *® Such as an old worn-out ae
a piece of a akin or of a sandal.—See Lane’s Lex. art, aij,
= Ge Fg:
e -_ &
a4 wt ie
4 a Teg Ro @
‘\,
+”
a) +t)
~ ALL
of) the an
have thin;
‘an argum
holding it - .--- -ee ge pees er ee ee mys 1 gtate that nothing is to be hung on the necks of sheep and goats as
mark, but it is evident that they had not heard this tradition.
: (Side-information.) Ifa man opens a nightly resting-place of * gheep and goats, and (in consequence of it) they go out at night and’ eat a field (cultivation), if the person who opens itis the owner (of the’ sheep and goats), he is responsible, but if he is not the owner he is not’ 80, the distinction being that, if he is the owner, he is bound to look after them at night, and therefore if he opons the resting-place, he be- comes responsible, but as to one who is not their owner, he is not bound to look’after them, and therefore if he opens the resting-place, |
x . fe: b E- Fe
he does not become responsible ;—so it is said in al-Bahr. Under the letter ¢ an allasioggilghe made to the subject of destraction by” quadrupeds (cattle, etc.). 4
(As to the Proverbs,. some of them have been already given | ander the letter ¢ and :“me under the letter :<#, and so also their, Properties. A part of them will be given hereafter in the art. lt: under the. letter, t
‘of them indreams.) Sheep and goats in dreams: Z wddient subjects. They also indicate abundance and fi ), “spouses, . “children, possessions, fields (cultivation) efally ladén with frait. Sheep indicate noble and beautiful oN etl, wealth ond well-preserved reputation, whilst goats’ 4 te pious and’ poor women possessing a character of being de- hed to oxposing ‘their private parts, being different in that respect ‘om‘slisep: whos" private parts are concealed by their tails ;—so |-Murt says, Al-Mukdist says that he who dreams of driving goats --. aud sheep, will become # governor over the Arabs and Porsians (fo- Feigners), siE he takes their milk or thoir wool, he will collect wealth ~ rom < ‘them. IE one dreams of sheep and goats standing in a place, ° vindicate men that will collect in that place for some (important) affair. IF one sees (in a dream) gosts and sheep coming before him, ° “they indicate onemies whom he will vanquish. IE one sees (in a
, 5
ES
parir aL-gavawin : 479
a goat is walking before him and that he is
isnot able to overtake it, he will have a neans of sustenance, or perhaps he will follow
not be able to get. The fat tail of a sheep wife(woman). IE£ one dreams of his shearing beware of his being out of his house for three
he who sees (in a dream) a flock of sheep and y,and that he who sees a sheep or a goat will ly). A-ewe indicates a woman, and he who seam), will devirginate a fortunate woman, on God, “* Verily, this is my brother: he had ‘had one ewe.’”* He who sees in a dream iwerted into that of a sheep, will obtain wealth
).—A certain bird which the people, of which is the same as al-kirilla, which will be » the letter 5. Al-Kazwinf states in al-Ashkil 1 found on the banks of rivers, that dives in n which it lives, The manner of its catching into water in a standing manner with great water until it sees some fish, upon which it i; the wonderfal thing in connection with it aing under water. It is found largely in the : the authorities on the subject states, “I saw 5 and coming out with a fish; a crow then t from it ; the gawods then dived again and t the crow took that also; then the same thing when the crow was busy eating the fish, the srow and seizing it by its foot dived with it
under the water, upon which the crow died, and the gawd then came “out of the water.”
unlawfalness.) Al-Kazwint states that it is law- is understood to be so from the statements of ar-
“XVILL-22,
- Properties.) If its blood bo dried and reduoed ‘(ta a): fine { (pow? der) with some human hair, it will prove beneficial i in anteren i
colour and their wings have grown. " The word may be j . eer vt @ mase. and a fem. noun, and may be both perfectly and _. al declined. The n. of un. is gawga’h and gatogdioah. . Hence the. naa ag: is applied to vile men, sach as are in the habit of: doing. evil: sti hastening to do it. Co RT Oa
Ab#’l-‘Abbas ar-Rfy&ni states that al-gawgd’ ‘are those’ who" + sociate with wicked men and criminals, and quarrel with men‘ “withoy
any necessity. On that account there is a Proverb, « 7a More than; , mixed multitude of men.’ : ee
It is related in the History of Ibn-an-Najjar, on the sathority oF Ibn-al-Mubfirak, who said, “ I went to Sufyan ath-Thawrt and found him ill and drinking medicine. I said to him, ‘I want to ask youd about some things,’ and he replied, ‘Say.’ I-then s:id, ‘Inform me, who are men ( c*J!) ? and he replied, ‘ Jurisconsalts (43a! ),% «-] then asked him, ‘Who are kings (Sy!J!)? and he replied, ‘The
renouncers of the world ( o#5J1).’ I then asked him, ‘ Who are the noble ( os!,*¥!)? anid he replied, ‘ God-fearing (devout) men; (#48391) I then asked him, ‘ Who are the vile ( sls ,4/! )?” and he replied, ‘ Those who wt traditions with the desire of appropriating to themselves the rose hen, I then asked him, * Who are the: base ( Alan!) ? and he replied, ‘ The oppressors ( fol) | aan 3
Js! (al-Fal). * —The sing. of al-gtldn ; a kind of genii, they being the enchanters out of them. Al-J:awhart states that it is one | the goblins (as-sa‘dlt). Pl. aquwdl and gtldn. Anything that takes” a man unexpectedly and destroys him is a gil. At-tagawwul i is ber, coming altered in colour. Ka‘b b. Zahair b. Abi-Salma says :—
“She does not remain permanently in the state in which she is, But changes in the manner that al-gll changes in her appearances.”
vipers, The name is also applied to intestinal worms. - ;
BAYiT AL-BAYAWIN 481
BH ysthedzas = the woman varied in state or appearance (“lJ ), uss alls =z a cause of destruction destroyed him. pia! I Uys qn t
“manger is a destroyer of forbearance.
(Information.) A man (once) asked Abfi-‘Ubaidah regarding the words of God, “Its spathe is as it wore heads of devils ;”* saying, “A promise or a threat is (usually) made in the similitude of a thing that {s well-known, whilst this isa thing that is not known.” He replied, “ God spoke to the Arabs in accordance with the figures of speech of their language. Have you not heard what Imru’u’l-Kais says ?:—
‘Will he kill me, whilst my bed-fellows are a sword - And arrows pointed with azure steel like the fangs of goblins (agwdl) 2? 1 They had never seen a gal, but because it used to be an object of terror with them, they used to threaten with it.” Abf-‘Ubaidah states, “ From that day, I commenced to work at my book, which I have named al-Majdz.” The name Ab@-‘Ubnaiduh was (only) his sobri- quet, and his proper name was Ma‘mar b. al-Muthanna al-Basrt the 'grammarian, the very learned. He used to know several kinds of sciences, and the Arabic language and the history of the Arabs and their battles were his predominant study, but notwithstanding his (extensive) knowledge, he used to mangle a verse when he recited it and to make mistakes (in the vowels) when he read the Kur’fn. He used to hold the doctrines of the Khawifrij, and none of the magis- trates would accept his evidence, because he was suspected to have an inclination for boys. Al-Asma‘f states, “ Abf-‘Ubaidah and I enter- ed one day the mosqae, when we found written on the pillar near which he used to sit :-—
“May God bleas Lot and his followers (party) !
O Abd-‘Ubaidah, say, ‘By God, Amen!?” He then said to me, ‘O Agma‘t, rub that out.’ I therefore got up on his back and wiped it off and said to him, ‘There now only remains the 4 (f) to be rubbed,’ upon which he said, ‘It is the worst of the adverse letters ; the calamity is in the 4, rub it off.’”’ It is said that
1 Al-Kurfin XXXVII-68. ® Lane gives the first line differently. He translates agwdl here as serpents, but as Abd-‘Ubaidah has quoted the lines to show something that is not seen, the appropriate sense here would be goblins. —See Lane's Lex. art. (Js,
31
482 AD-DAMIRi’s
a scrap of paper was found in the sitting-room of Abd-‘Ubaidah with the above distich and after it the following one written on it :— “In my opinion, undoubtedly youare one of the remaining ones out of them,
And have been so since you attained the age of puberty, whilst you have now passed the age of ninety. ”
It is related that Abé-‘Ubaidah (once) went forth to Fars, intending
to visit Masa b. ‘Abd-ar-Rabman al-Hilalt.. When he came tb) Mésa, the latter said to his slave-boys, “ Beware of Abd-‘Ubaidah, for every word of his is cutting.” Then, when the meal was served, one of the slave-boys happened to spill some gravy on the skirt of his cloak, upon which Mfsd said, “Some gravy has been spilled on your cloak, bat I shall give you ten cloaks instead of it.” Abd-‘Ubaidah replied, “Do not mind it, your gravy will not do any harm,” meaning there- by that there was no strength (grease) in it. Mds& understood it, but remained silent. Abt-‘Ubaidah died in 209 A.H.. The namo of this Abt-'Ubaidah has the letter 3 in it, whilst that of al-Kisim b. Sal: lam Abfi-‘Ubaid has not that letter (in it), Both of them were philo- logists. The father of Abi-‘Ubaidah belonged to a village in one of the districts of ar-Rakkah, called Bajarwan ; it was the village from the people of which Moses and al-Kbidr asked for food. It has been already mentioned under the letter ¢ in the art. ww yan !, on the autho- rity of as-Suhailf, that the village mentioned in the Kur’An was Barkah.*
At-Tabardnt relates in ad-Da‘awdt and also al-Bazzdr, giving ‘trustworthy authorities, out of a tradition of Suhail b. Abi-Salih, whe had it on the authority of his father, who had it on the authority o Abt-Harairah, that the Prophet said, ‘‘ If devils cause you to deviate from the right way, say out loudly the call to prayer, for when a de- vil hears that call, he tarns his back and goes breaking wind with 5 sound.” An-Nawavi states in al-Adhkér that itis an authentic tradi tion, namely, the Prophet directing aaa right course the taking o! God’s name for the purpose of warding off-the harm likely to aris from them. An-Nasa’t has (also) related it towards the end of hi
1 These particulars are given by Ibn-Kh. .—See De Slane’s T. of Ibn-Kh.’ B. D. Vol. 111, p. 888 et seg. .
yu ors rl
BAYAT AL-HAYAWAN 483
ens
" Bunan al-kubr ont ofa tradition of al-Hasan, on the authority of FUabie b. ‘Abd-Allah, in these words, namely, that the Prophet said, :“ Journey in the night, for the earth is to be traversed by night, and iE devils (goblins) make you deviate from the right course, hasten to say the call to prayer.” An-Nawawt states that for that reason it is necessary to say the call to prayer when a devil presents himself }to a person, on accoant of what Muslim has related, on the authority ‘of Suhail b. Abf-Salih, who said, “ My father sent me to the Beni- Harithah, and I hala slave-boy belonging to u3 ora friend of ours. An unknown voice called him out in his name froma garden; the s person who was with me looked over the wall, but could not seo any- body. I mentioned that to my father, who said, ‘Had [ known that you would meet with sach a thing, I wonld not have sent you; but Me (at any time) you hear an anknown voice, say the call to prayer, |for I have heard Abd-Hurairah relate regarding the Prophet as hav- ting said, “ [£ a devil is called to prayer, he turns his back and goes away.” {
' Maflim relates regarding J&bir b. ‘Abd-Allah as having said that 'the Prophet said, “There is no transition of the mange or any other ' contagious disease from one that is affected with if to another (c699* ), -and there ia no anguring good or evil from an omen (3,45), and | there is no goblin (Jy*).” The genoral body of the learned state that the Arabs used to assert that al-gildn lived in deserts, and that they 'were a kind of devils ; they presented themselves to men, changed :their appearances, led men to deviate from the right course, and des- _ troyed them. The Prophet cancelled (a belie in) that, But others ‘any that the object of the tradition is not to deny the existence of al- gil, but the meuning of it is the cancellation of what tho Arabs used ‘to assert in regard to al-gil’s changing her appearances and assum- ing virions Appearances, and her destroying (men) covertly. They “pay that the meaning of Js#¥ (there is no gil) is that she has no powor to mislead any one, and qaote in favour of it: another tradition, namely, “There is no gi, but (there are) sa‘ilt (goblins).” The learn- ed say that as-sa‘dli ave the enchanters out of the genii, as has been
already mentioned before.
Out of the same subject is what has beon related by at-Tirmidht ‘and al-Hakim, on the authority of Abt-Ayyfb al-Ansért, who said,
484 AD-pDAMini’s
‘“‘T had a store-room in which there were dates ; a gil used to come into it in the shape of a cat and to take out of it (some of the dates). L then complained about it to the Apostle of God, who said, ‘Go and if you see her, say, “In the name of God, answer the sammons of the Apostle of God.”’” He then seized her, bat she swore that she would not retarn and he therefore let her loose; he then went to the Prophet, who asked him, “ What has your prisoner done?” He re- plied, “She has sworn not to return,” upon which the Prophet said, “ Sho has told a lie, andéhe is accustomed to telling lies.” He then seized her a second time, and she swore that she would not return ; he therefore let her go; he then went to the Apostle of God, who asked him, “ What has your prizoner done ?” He replied, “ She has sworn not to retarn,” upon which the Prophet said, “She has lied, and she is accustomed to telling lies.” He then seized her again and said, “I shall not leave you alone (now), but will take you to the Apostle of God,” but she said, “I shall mention to you the verse of the Throne ;! recite it‘in your house, and no devil or anything else will come near you.” He then went to the Prophet, who asked him, *‘ What has your prisoner done?” and he informed him of what she had said, upon which the Prophet said “ She has said the trath, when she isa liar.” Ab0-‘Lsk at-Tirmidht states that if is delivered on re- spectable authority, though resting on the evidence of a single narrator.
A tradition similar to this one is related by al-Bukhfrt, who stutes that ‘Uthman b. al-Haitham said, “‘Awf has related to us on the authority of Muhammad b. Sirtn, who has related on the authority of Ab-Horairah, who said, ‘The Apostleof God appointed me to look after the poor-raté on account of the month of Ramnadan.’” He then related the (whole) narrative, in which this is mentioned. “TI said _*0O Apestle of God, he (the devil) asserted that he would teach me certain words with the help of which God would benefit me.’ I then Jet him go his way. The Prophet thereupon asked, ‘Whatare thi words ?” and I said, ‘ He said, “ When you resort to your bed, recit the whole of the verse of the Throne, in which case there will alway: be God’s protection for you, and no devil will approach you till th morning.”’” The Companions of the Prophet used to be coveton: in obtaining the good things (of the next world). “The Prophe
2 Al-Kur’fin 11-256.
; gayk? al-gayawin 485
, thereupon said, ‘ He has indeed told you the trath, but he is a liar. Do you know, O Abé-Hurairah, whom you have been talking with for the last three nights? I (he) replied, ‘No,’ upon which the Pro- , phet said, ‘He was Satan.’” An-Nawavwt states that this tradition is ‘a connected one (as regards its authorities), for ‘Uthman b. al-Hai- ; tham was one of the shaikhs (teachers) of al-Bakhari, on whose autho- ‘ rity he has related traditions in his Sahih, As to the statement of Abt- | ‘Abd-Allah al-Hamaidt in al-Jam‘ bain ag-Sahthain, namely, that al-
- Bakb&rt has extracted it without the medium of his shaikh, it cannot _ be accepted, for the trae opinion, which is (also) the most approved - one according to the learned, and about which the verifiers of tradi-
' ions are agreed, is that the words of al-Bukhart and others, “such a "one said,” are indicative of his (or their) having heard it from him -and of its having been delivered with a connected chain of authori-
ties, if it is not a mudallas' one; he had, (however), mot the nar-
rator. This is one of these traditions, whilst al-mu‘allak is a tradi-
'
' tion in whichfal-Bukhart has omitted the name of his shaikh, or more _ than that, fr instance, as his saying in this tradition, “ ‘Awf said,”
: or “Mubammad b. Strin said,” or “ AbQ-Harairah said.”
Al-Hakim in al-Mustadrak and Ibn-Hibban relate regarding
Ubayy b. Ka‘b that he had two jars of dates, which he found getting
less und less (in quantity) ; he watched one night, when he saw some-
* thing like a boy who had attained the age of puberty. Ubayy said, * “]T galuted him, and he returned the salutation to me. I then asked
oo
him, ‘ Who are you ? Give me your hand,’ upon which he gave me
. his hand, which I fonnd to be a dog’s paw having on it dog’s hair. ’ I then asked him, ‘ Are you a jinnt or a human being?’ and he re-
_ plied, ‘Yes, 9 jinnt.’ I then said to him, ‘1 see you are thin and ' slender in form (make). Is this the form of the genii? He re- « plied, ‘ The genii know that there is none among them stronger than
Iam.’ I then asked him, ‘ What led you to do what you have done?’ and he replied, ‘I have heard that you are a man who loves giving
alms, and [ desired to obtain some of your food?’ I next asked him,
‘ What will protect us from you?’ and he replied, ‘ Recite the verse
of the Throne. If you recite it in the morning, you will be protect-
» For an explanation of , wsJa} see Lane’s Lex. art. -pJy.
--
Ee tee ee ee Cregg, 8 eR Se eT Oo aap
Sr ee. es ~~ ee
or eee ee ee we oe .
2 Mew ow Sn eee .
, i I te }
| { | !
|
486 - ap-pamtri’s :
ed from us till the evening, and if you recite it in the evening, you will be protected from us till the morning.’ [ went the next morn-
ing to the Apostle of God and informed him of it, upon which he
said, ‘The scoundrel has told you the truth.’”” Al-HAkim adds_ thal it is authentic in its authorities.
Al-Hakim also relates, on the authority of Abf’l-Aswad ad.
Do’alt, who gaid, “I said to Mu‘adh b. Jabal, ‘ Relate to moe thé nar: rative regu@ing the devil when you seized it.’ He said, ‘The Apos:
tle of Gogfhaving appointed me to look after the alms of the Muslims I placed dates inn room, but on finding a diminution in their quantity I informed the Prophet (of it), who said, “This is Satan that takes (dates) out of them.” I then entered the room and closed the door upon myself, upon which great darkness came over the place, and I covered the door ; but he (Satan) then assumed another appearance and entered through a fissure in the door. I then tied my waist wrapper tightly, and he commenced to eat out of the dates, upor which I jumped @& him and seized him. I wound my two hand: round him and said, “O enemy of God, what has brought thee here ?” Ho suid, “ Let me alone; Iam an old shaikh, and possess a family | I am poor andam one of the genii of Nastbin ; this village belonge to us before your Prophet was sent, but when he was sent, he drov us out of it. Let me loose and I shall not return to you.” I therefor let him loose. In the meantime Gabriel came and informed thi Prophet of what Satan had said (to me). The Apostle of God ther said the morning prayer, and his caller called out, “Where is Mu‘adh ? upon which I got up and went up to the Prophet, who asked me, “( Mu ‘fdh, what did your captive do ?” I then informed him of it, bat hi said, “ He will indeed return.”’ I then returned, entered the room, anc closed the door, upon which Satan came and entering througl the chink in the door commenced to eat out of the dates. I then dic to him what I bad done on the first occasion, upon which he snid, ‘Let me loose ; I shall not return to you.” I said, “O enemy of God did not you say on the first occasion, ‘I shall not return’? bat yor have now returned.” He said, “I shall not now return, and the sigr of it is that, if one out of you does not recite the end of the chapter “the Heifer” (of the Kur’an), one of us will enter bis house tha night.”’” Al-Hakim adds that it is authentic in its authorities.
=
BAYAT AL-HAYAWIN 487
Bri is related in the Afusnad of ad-Darimt, on the authority of Ibn- fs ‘Ad, who said, “A male individual out of men having gone was met by a male individual out of genii, who asked him, AWill you wrestle with me? If you throw me down, T shall teach vou a verse which, if you recite when you enter your house, Satan will not enter it.” ‘ He then wrestled with the jinnf, and threw Dim down. The man said, ‘I see thou art thin (Jsi-4) and emaciated Ataydr, your arms being as though they were the forelegs of a dog. Are all you genii of this kind, or art thou alone (like this) among them ?” He replied, ‘I am, verily, bulky and strong (e!-4) ; wrestle with me gain, and if you throw me down again, I shall teach you the verse.’ The man threw him down again, upon which the jinnt said, ‘ Recite the verse of the Throne, for it cannot be recited in a house without ‘driving out of it Satan, (who will go out) emitting wind with a sound
am), in the manner that an ass does, and he will then not return
Tatil the morning.’” ‘Abd-All&h ([bn-Mas‘Qd) having been asked, “ Was he mar ?” replied, “ Who might it be but ‘Umar ?” The | meanin go lis slender, lean, 24%" | — thin, contemptible, swollen nin the two sides. @sba| == strong or firm in the ribs. sx) 1= break- fing wind with a sound. Under the letter gin the art. ot, !, a tradi- ition in this sense out of the Musnad of ad-Darimt has beon already } given.
F* The opinion which the verifiers of trath ( w »4%«~1) hold is that Fal-gill is something to frighten with, but has no existence, as has been E: said by a poet :-—
““il-gal, a sincere friend (al-kAill), and the third al-‘anta’, Are the names of things not to be found and not existing.”
; ® On that account al-giil is called khaita‘ar, which is a name applied to ‘g + anything that does not continue to exist in one state and that vanish- a * @8, like a mirage and like what alights from a window at the time a “of intense heat like the web of a spider (gossamer). A poet says:—
Bl: “The love of every woman, even if you see : Marks of love on her part, is but a mirage or gossamer (Lhaita‘ir).”
. One party says that al-gii! is an enchantress (out) of the genii and ty assumes various appearances, which description they have taken from ". the lines of Ka‘b b. Zuhair b. Abt-Salma, mentioned above.
488 AD-Damtri’s
It is related in Dald@’il an-Nubdwah by al-Baihakt towards i ita end regarding ‘Umar b. al-Khattab as having said, “If gals try to’ make any of you deviate from the right way, by changing appear-§ ances ‘before him, let him say the call to prayer, upon which they will} not hurt him.” The Arabs assert that, if a man is left all alone in ¢ desert, al-gGil presents herself before him in the guise of a human be-§ ing, and he keeps on following her until he missea the (right) way, upon which she approaches him and assaming various appearances kills him through fear. They state that, when she wishes to mislead a man, she lights for him a fire, for which he makes, and she} then behaves towards him in tha above-mentioned manner. They also’ assert that her form is that of #human being, but her feet are those? of an ass. 4
Al-Kazwint states that many of the Companions of the Propha saw al-gil, out of whom ‘Umar was one ; he saw her when he tras! velled to Syria before al-Islam, on which occasion he struck her! with his sword. It is mentioned regarding Thabit b. Jabir al-Fibrt as having met al-gil, and his lines ending in the letter w on the subs] ject are (also) mentioned. 3
(Proverbs.) ‘ Such a one is more abominable (hideous) than al gil, than the vanishing of happiness, and than words without action,”
4 Glow (al-Gaydak).—The young of the lizard dabb, older than’ the stage termed al-hisl, Khalaf al-Abmar states that al-gayddtk are’ serpents. ., i
Tet] (al-(Faytalah). —The wild cow ;—so Ibn- Stdah says. A. herd of wild cows is called ar-rabrab; it is also called al-ijid ;—s0 it is said in al-Kifdyah. | :
eli! (al-Gaylam).'—Like daylam, The male of tartles, which’ have been already described.
Serer (al-Fayhab).—A male ostrich. Italso signifies one want- ing in intelligence ;—so as-Suhailf says in the commentary on the poem of Mukarriz b. Hafs on the subject of the battle of Badr.
1 In ‘Oman it is the generic name for the turtle. tte oo
paYit AL-BAYAWIN 489
| J - fiat ( al-Fakhitah).s—[A certain species of collared turtle~
d pve.} One of al-fawdkhit, out of the birds having neck-rings ;—s0 t is said in al-Kifdyah. It is also called ag- sulgul.
It is asserted that serpents flee from the sound of its cry. It is
related that serpents having greatly increased in a certain land, the Ppeople complained about it to one of the philosophers, who ordered s them to convey jawdkiut to it; they did that, upon which the ser- jpents disappeared from the place.
¥:: tis an inhabitant of al-‘Irak and is not to be found in al-Hijéz. FIt is distinct and melodious in its voice, which resembles the note of
ithe third string of a lute. It loves by nature the society of men and lives in their houses. The Arabs describe it to be a liar, for accord- F ing to them it says in its ery, ‘This is the season of fresh ripe dates (sb al wylylide),"Ewhich it utters when the spadix of the date- F palin has not yet coike forth. A poet says :—
’ “More lying than a fdkhitah,
le, Which says in the midst of date-palms,®
a : And while it has not yet seen the spadix of the date-palm,
" ‘ This is the season of fresh ripe dates,’ ”’
i % I (the anthor) say that it is possible that it is described to he a liar,
Bon account of what al-Gazzalf says in al-Zhyd’ towards the end of the
¥ chapter on_ys-J ! and _»S4J1, namely, that the words of lovers whose
a ‘love is excessive are delightfal to listen to, but cannot be depended
Bp non as has been related regarding a fakhitah whom its mate (once)
* tried to beguile, but which refused to accept its overtures. The mate
at last said to it, “ What makes thee refuse me, when if thou wish me
é: * to turn upside down and inside out the kingdom of Solomon for thy
pake, I would do it for thy sake ?” Solomon happened to hear this ;
he therefore called the mate and asked it, “What made thee say what a.
4 » Most probably Turtur cambayensis. * «» )SJ| = stumps of date-palm : leaves.
490 AD-paMiri’s
thou saidst.” It‘replied, “O prophet of God, I am a lover, and a lover ought not to be blamed ; the words of lovers ought to be fold-' | ed up and not repeated (imitated),” which is as a poet says :—
“I long for his visit, and he longs for my desertion, So, I leave off doing what I desire for what he desires.”
A story resembling this has been already mentioned under the art. py puast|, ro
(Information.) Know that men have given long disquisitions on | the subject of the description of love, and the definition of amorous desire, each one taking a course to which his opinion and his efforts have Jed him. We shall here give a summary of their statements sufficient (for our purpose). ‘Abd-ar-RahmAn b. Nasr slates that physi- cians hold ardent and excessive love ( (548/!) to be a disense arising from sight and hearing, and use medical treatment fow it, in the same manner that they do for all bodily disenses. It @J of several degrees and has several stages following one anothergifhe first one out of them is called approval (wio=* ¥!), which arises from sight - and hearing ; this stage gains in strength by remembering for a long time the good points and beantiful qualities of the object of love, and then becomes affection (89501), which is an inclination to the object of love and an association with the person of the loved one. Then affec- tion becomes firm and strong, until it is converted into love (fsa 1), which is a spiritual union. When this stage becomes strong, it is converted into sincere love (4lé&'!), which in men is the fixing of ‘ love of one of the two parties in the heart of his companion to such an extent that secrets cease to exist any longer between them. When this stage becomes strong, it becomes passion (¢¢3¢/!), in which state — no alteration mixes with the love of the lover for the object of his love and into which no change onters. Then this state gains in strength and becomes ardent and excessive love (5+) !), which is exces- sive love beyond bounds to such an extent that the imagination of the ardent lover is never free frum the object of his ardent love, and consideration and remembrance of the object of love are never absent from his thonghts and mind ; the mind is diverted from the prompt- ings of sensual energies, and the lover is prevented from eating and drinking, on account of his mind being diverted from the promptings of sensual energies, and also from thinking, remembering, imagining,
~
g™=
Hardt AL-HAYAWAN 491
and sleeping, owing to the brain being uffected. When ardent love becomes strong, it hecomes love-madness ( p#J1), in which state there is no room left in the mind of the lover for anything but the picture of the object of his ardent love, and nothing but that picture can satisfy his mind. If this state increases, it becomes love-stupefaction (4J5J!), which is passing beyond all boands and restraint, so that the very qualities of the lover change, and his state is beyond manage- ment; he mutters to himself and does not know what he says and where he goes. At this stage physicians are unable to treat him, and their judgment falls short of curing him, on account of his hav- ing passed the limit of management, A poet says beautifully in the following lines :—
“fen say (to me), ‘ If you describe Jove to us,’ But by God, 1 do not know how to describo it to them ; ‘Thore is no part of it that has a limit which I can define, Nor is there any part of it that has an appointed time ; When the state in which [ am takes a strong hold of me, my last remedy for it Is to place my hand on my cheek and to remain silent, And now to moisten the surface of the earth with my tears, And then to strike on it with my fingers and scratch it ; The slanderers assert that I have forgotten her, Why then do I become happy when I see her from a distance ?”’
Galen states that excessive ardent love is an act of the mind, and that jt remains latent in the brain, the heart, and the liver. In the brain there are three parts (places), imagination being in the foremost part of it, thought and consideration in the middle one, and memory in the hindmost one. Nobody can be excessively and ardently in love without being, in the event of the object of his love parting from him, in a state in which his imagination, thought, and memory are nover free from that object of hig love ; he is then prevented from eating and drinking, on account of . ead and liver being occupied, and from sleeping, on account of his brain being occupied by the imagination and thoughts of the object of his love, all the places of the mind being thus taken up by the loved one. When he is not in that state, he is not an ardent lover, If he is ever neglectful (of the object of his love), these places become empty (of it), and he re- turns to the state of soundness.
”
-_ .
PY it. |?
° re ant
4192 aD-DAxini’s
AbQ-‘Alf ad-Dakkak states that ardent love ( (54/1) is passing be- yond bounds in the matter of love, and that on this account God cane not be described to possess it, for He cannot be described as passing in the matter of love for a human being beyond bounds, bat He is described to have simple love (iam ), as He has said, “ (God will bring a people) whom He loves and who love Him.” God's love for His servant ie His desire to bestow a special favour on him, in the same way that His mercy is His desire to bestow a favour. Qne party (of authorities) says, that the love of God for His servant ia His praising and eulogizing him. Some say that nay, the love of God for His servant is one of the qualities of His action, and ia a special favour worthy of being bestowed on the servant. As to the love of His servant for God, it is the state which He finds in his heart, from which He derives magnification for Himself, and the result of which is the obtaining of His pleasure and the state of being impatient on ac- count of His absence (from the mind), of being in want of Him, and of being happy with the remembrance of His name.
There is a difference of opinion with regard to the derivation of the words fam | (al-mahabbah) and (3-4/1 (al-‘ishk). Some say that
' (al-hubb)is a name for sincerity (purity) of affection, for the Arabs — call the purity of the whiteness of the teeth and their beauty s~ (habab), but some say that it is derived from wha (habd}§ of water, which is a large bulk or body of water, for love is the largeffportion of the import- ant things in the heart. Others say that it jglerived from the sense of cleaving and becoming ficed ; thus it ia suid saa! ee (the camel kneeled and lay down on its breast and would not rise up), as iE a lover cannot free his heart of the remembrance of the object of his love. As to (340)! (al-ishk), itis derived from é&4aJ! (al-‘ashakah),* which is a plant that twists itself round the roots of trees that grow near it and that are hardly able to free themselves of it excepting through death. Some say that al-‘ashakah is a certain yellow plant changed in its leaves, and that an ardent lover is named (5'¢ (‘dshik) on ac- count of his yellow colour and the change in his state. Some say that the most general and best known states of love and the greatest and
2 Al-Kur’dn V-59, * Dolichos ladlab of Linn.
gavit AL-HAYAWIN 493
the most manifest qualities of passion (¢¢3¢/!) are the three which cleave (to a lover), namely, emaciation, sickness, and wasting.
This bird lives to a great age ; some of these birds are known to have lived for twenty-five years, and some for forty years, as has been related by Abi-Hayyan at-Tawhidt and by Aristotle befure him.
(Lawfulness or unlawfulness.) It is lawful both to eat it and to sell it, in which opinion all are agreed.
(Proverbe.) “More lying thana /akhitah.”” “In such a one’s estimation al-fakhitah is Abt-Dharr.”*
(Properties) If its blood and the blood of a black pigeon be applied over a white leprous patch, it will alter itscolour. If its mute (dang) be hung on the person of a boy who has epileptic fits, it will care him. I€ its blood be dropped into an eye, it will remove (from it) old marks of contusion (striking) or an ulcer or other things.
(Interpretation of it in a dream.) Ibn-al-Mukrt states that the possession of collared turtle-doves (al-fawdkhit), turtle-doves with black neck-rings (al-kamdrt), the dove (al-dulst), and birds resembling them (in a dream) indicates honour, reputation, and a happy state, for they are mostly to be found only with persons in happy circumstances; sometimes they indicate people given to the worship of God, to keep- ing away (from the world), to the reciting of the Kur’&n, to tho cele- bration of the praises of God, and to praising God by saying, “There is no deity but God.” God has said, “ Nor is there aught but what celebratgS His praise.”’* Sometimes they indicate musicians, players, singeragand dancers, and sometimes they indicate wives and female slaves. Al-Makdisi states that a /dkhitah in a dream indicates a lying son. Some say that it indicates a lying unsocinble woman, one want-
ing in her religious duties. Art&imfddrus states that a sdkhitah indi- cates a bold and graceful woman.
AAT (al-Fa' r)*.—[Tho rat, the mouse, and the like] The pl. of fa'rah. oo (fa’ir) a place abounding with rats or mice. 5 i,t Oty los a land abounding with rats or mice. Its sobriquets are umm-khardb and
2 For an explanation see Freytag’s Arabum Prov. Tom. II, p. 239. * Al- Kur’fn XVII-46. * Gen. Mus.
rasan + ¢¢
494 ap-pawint’s
—_
- 4 umme-rdshid. There are several species of rats, out of which the large’ ! field-rat (al-juradh) and the common rat (al-fa’r) are well known, and: : stand to each other in the same position that buffaloes do to cows and ; Bactrian camels to Arabian camels. The other species are the jer- boa, az-2abdl, and the mole; az-zabdb is deaf and the mole blind. ‘ Then there are the mouse that lives amongst the roots of aconite plant " (fa’rat al-ltsh), the fa’rat al-ibil,. the mask follicle (farat al-musk), the dhdt an-nitdk, and the domestic rat or mouse, which is'the same as | al-fuwaisifah and which the Prophet has ordered to kill! both in and . out of the state of ihrdm. The original meaning of al-fisk is departure from the right way and transgression, hence a disobedient or rebellious * person 18 called a fdsik. These animals aro called fawdsik meta- phorically, because of their noxiousness, but some say, because of their being out of the pale of inviolableness in the state of freedom from thrdm and in the state of ihrdm, that is to say, they are not" snviolable in any state. Some say that they arc so named, because | they went to the ropes of Nonh’s ark and cut them.
At-Tahawt relates in Ahkkdm al-Kur’dn, regarding Yaztd b. Abf- Nu‘aiin as having asked Abd-Sa‘td al-Khadri, ‘‘ Why ia the rat (and mouse) called al-fuwaisikah ?” upon which the latter replied, “ One night, the Prophet was awake, and a rat (or mouse) happened to take the wick of a lamp for the purpose of setting fire to the house in which the Prophet was ; the Prophet then rose up and going to it killed it, and declared it lawful to kill it, both m the state of zhrdm
and in the state of freedom froin it.” |
It is related in the Sunan of Abd-Dawnd, on the authority of Tba-‘Abbas, who said, “ A rat having come, commenced to drag the wick, which at last it bronght and threw before the Prophet on the Lhumrah (prayer-mat), on which he was sitting; it burnt a piece of the size of a dirham out of it? Al-khumrah is 1 prayer-mat on which a person saying a prayer prostrates himself, being thus called, because +t veils or covers the face. Al-Hakim has related this tradition, on the authority of Skrimah, who had it on the authority of Ibn-‘Abbas, who said, “A rat having come, commenced to drag the wick ; the
slave-wonan thereapon went to drive it away, but the Prophet said,
» A awect odour of camels.—Seo Lane’s Lex. art, 4u .
- the
‘
HAYiT AL-HAYAWAN 495
:{ Leave it alone.’ It then brought the wick and threw it before the : Prophet on the khumrah (prayer-mat), on which he was sitting ; it ‘burnt out of it a piece of the size of a dirham, upon which the Pro- . phet said, ‘ When you are about to sleep, extinguish your lamps, for _ Satan directs such an animal as this one to do a deed like this, and it * may burn you.’” Al-Hakim adds that it is authentic in its autho-
rities.
It is related in the Suhth of Muslim and other books that the Pro- phet ordered the extinguishing of fire at the time of sleeping, and that the reason of it is that arat or mouse (al-fuwaisikahk) may set fire to
. a house while the occupants of it are in it. It is also said in as-Sahih _ that the Prophet said, “ Do not leave fire in your houses when you go ‘. to sleep, but extinguish it.” An-Nawawi states that this (prohibi- . tion) is general, being applicable to the fire of a lamp and other - things. As to lanterns hanging in mosques and other places, if : there is any fear of a fire arising on their account, they are included in the order for extingaishing, but if one considers them safe and free from danger, as is mostly the case, apparently there is no harm in
leaving them (burning), on account of the reason given by the Pro-
hibition is also not applicable. The subject of the five noxi- ous a®imals and what pertains to such out of them as it is lawful to
tits being applicable to them ; and if the reason is not applicable,
~ @ peraon in the state of ihrdm and in the sacred precincts to kill, has
__ been already given under the Jetter (,c in the art, o1a/!,
Rats are of two kinds, the large field-rats and the common rats ; both of them possess the sonses of hearing and sight. Among ani-
.. mals there are none more destructive and more harmful than rats (and
mice), because they do not leave (alone) the poor or the great, and do not come toa thing but to destroy and ruin it. What is related re- garding it in the narrative of the dam of Mu’rib, which has been al- ready given under the letter ¢ in the art. ala 1, is sufficient (as an instance).
One of the things it does isto go to a bottle with a narrow month
. (head), and to dodge about it, until it introduces its tail into it; every
time tho tail gets covered (moist) with the oil (in the bottle), it takes
"it oat and sucks it, until it leaves nothing in the bottle, The enmity
496 : AD-DAMIiRi's
that exists between the rat and the cat is a well-known thing, and the reason of it has been already given in the first part of the Properties in the art, «JY! , out of a tradition of Zaid b. Aslam, namely, that when Noah carried into the ark “of every kind two,”, the people in the ark complained of the rat that it destroyed their food and goods, upon which God inspired the lion, which sneezed, and there came forth the cat (out of its nose), and the rat then concealed itself from it.
(Supplementary information.) Ibn-‘Abbas states that Noah built the ark in two years, and that its length was three hundred cubits, its breadth fifty cubits, and its height thirty cubits. It was built of teak-wood, and Noah made in it three holds; in the lower- most of them he placed the wild animals, beasts of prey, and vermin, in the middle one he placed brates and cattle, and he himself and those who were with him, together with what they wanted in the shape of provisions, went into the uppermost hold. But it is (also) related that the lowest deck (floor) was for the brutes and wild animals, the middle one for men, und the highest one for birds. When the dung of the brutes became large in quantity, God directed Noah through an inspiration to squeeze the tail of the elephant, which he did, and thereupon there fell from ita boar and a sow, which went to the dung. When the rat alighted on the side of the ark, it commenced to gnaw it-and its ropes, upon which God directed him through an inspiration to strike between the two eyes of the lion ; he did so, and there came forth out of the nostril of the lion a male and a female cat, which went to (attack) the rat. It is retuted, on the authority of al-Hasan, who said that the length of the ark was a thousand and two hundred cubits and its breadth seven hundred cubits, bat the well- known description is that related on the authority of Ibn-‘Abbfs, namely, that its length was three hundred cubits. Kat&dah states that its door was situated in its breadth, and Zaid b. Aslam states that Norh remained planting and cutting trees for a hundred years, and building the ark for a handred years. Ka‘b al-Ahbir states that Noah remained building the ark for thirty years, but some say that he planted the trees for forty years, aud then dried them for forty years. The people of the Pentateuch assert that God ordered him to build the ark of teak-wood, to make it inclined, to paint it both in-
2 Al-Kur’én X1-42.
HAYiTt AL-HAYAWAN 497
} side and outside with tar, to make its length sixty cubits, its breadth | fifty cubits, and its height thirty cubits, each cubit being (the length ! of the whole arm) as far as the shoulder, to make it of three decks,—
: the lowest, the middle, and the highest,—and to make windows in them. Noah did as God had ordered him.
| As to az-zabdb and the mole, they have been already described, « and as to the jerboa, it will be given under its proper letter (¢¢).
| Lt has been already related under the letter gin the art. (pasa! ! ' ‘regarding Sufy&n b. ‘Uyainah as having said, “ Thore are no animals ' that collect and store their food-provisions excepting man, the ant, the : rat, and the magpie.” The same thing is decided in al-Jhy@’ in the chapter at-Tawakkul. It is related regarding one of the authorities as '. having stated, “ I have seen the bulbul collect and store up grain, and ft is said that the magpie has places for storing grain, but it forgets _ them.”
It is related in al-Bukh&rt and Muslim, on thé authority of Abd- Horairah, that the Prophet said, “A tribe of the Beni-Isra’il is miss- _ing, and it is not known what has become of it. I am of opinion that ' they are none but rats. Do not you see that, if the milk of camels is . placed before rats, they do not drink it, but if tge milk of she-goats or "ewes is placed before them, they drink it?” YerNevaw and others
state that the meaning of this is that the flesh and milk of camels was declared unlawful for the Beni-IsrA'tl, whilst the flesh and milk of goats and sheep was lawfal; the fact therefore of rats’ not drinking the milk of camels and their drinking the milk of she-goats and ewes, indicates that they are a transformed form of the Beni-[sra’fl.
As to the fa’rat al-btsh, al-btsh (aconite) is a poison, and the animal is a small one resembling a rat and is not a rat, but is only thus named. It is found in thickets and gardens, which it enters through holos and crevices in search of poisonous plants; it eats them, and
they have no injurious effects on it. It mostly seeks the bfsh plant,
which is a deadly poison, as has been already mentioned both here and under the letter W» in the art. Jaen! ;—so al-Kazwint says in al- Ashkdl.
As to the species called dhdt an-nifdk, it is a rat with white spots on it ; its upper part is black, and it is likened to a girdled woman 32
‘ 2 2 TE OF -.
498 ap-pamirt’s
(dhdt an-nitdk) who wears two shirts of (different) colours and bin them in the middle and then throws the upper one over the lowe one ;—#0 also al-Kazwinf! says.
As to the musk-bag ( /Grat al-misk), the word Sarah i in it is with out a hamzah, because it is derived from )4, aor. » 5%; it isa follicle o of musk ( &¢? WJ!) ;—s0 al-Jawhart says. In at-Tahrtr the word is
spelt with a hamzah like 30 (the rat) the animal; but it is allowable to drop the hamzah as in the case of words similar to it. Al-Jawhart and Ibn-Makkt state that it is not spelt with a hamzah, in which opi- nion they stand alone. A poet says :— 3 “As though between her one jaw and the other jaw, i] Were a musk-bag split open ( cer! § ) in the perfume sukk.” -
The poet means by —?3 split open, the original meaning of being splitting and cutting. Sukk isa kind of perfame composed of musk and other ingredients. .
Al-Jahid states that /drat al-misk is of two kinds, the first kind being a certain animal found in the country of Tibet; it is hunted for ‘ its musk-follicle and navel. When it is seized, the navel is bound tightly with bandages, and it is kept hanging, upon which the blood collects in it, When it is ready, it is slaughtered, and when the animal dies, the bound navel is cut out and buried in barley for a, time, until the strangulated blood in it, which becomes conyealed after- its death, becomes converted into strong-scented musk, after its hay. | ing been in an undesirably stinking state. “How many are those among us that eat it, that is to say, the musk-bag!” I (the author) say that the wonder of it is that there is a great number of persons who eat it, which indicates that it is considered a good thing, and the jurisconsults do not object to the use of this species. Al-Jahid states that the second species (of fdrat al-misk) are certain black rats found in houses, which have nothing but that scent inherent in them. The smell of this species is like that of musk, but no musk is taken out of it A description and lawfalness or unlawfulness of musk have been already given under the letter 5, in the art. ¢gsBJ!. I (the author) say
* that what is well known is that musk-bags are the umbilical follicles
(navels) of (a certain species of) gazelles, as has been n already mention- ed before.
re HAYAT AL-HAYAWAN 499
«©: As to the fa’rat al-idl, itis said in as-Sihdh that it is a cer- tain sweet odour that diffuses itself from camels, which occurs when they have pastured on fresh and juicy herbs and their blossoms, and have then drank water and returned from the water with their skins ‘moist; at that time a sweet odour comes from them, and that is called fa’rat al-ibil, on the authority Ya‘khb. Ar-R&‘t says, describing (some) camels :—
. “(hey have an odour like that of a strong-scented vesicle of musk, every evening ; as when one has imparted additional fragrance to camphire by mixing with it musk.”’*
. As to the rat that destroyed the dam of Ma’rib, it was a mole ; the % “narrative regarding it has been already given under the letter ¢ .
i Al-Hakim and al-Baihaki relate on the authority of Mujahid, with regard to the commentary on the words of God, “ Until the ‘+ war shall have laid down its burdens,”* that they mean, until Jesus ‘the son of Mary comes down (again on earth), upon which every Jew and Christian and every one possessing a religion will become a |, Muslim, the rat will consider itself secure in the company of the cat and the goat and the sheep in that of the wolf; the rat will no longer ‘. gnaw the date-bag, and the spirit of enmity will vanish from all f ** things ; s—that will be the triumph of al-Islam over all other religions.
(Lawfalness or unlawfulness.) It is unlawful to cat all the gpecies of rats and mice, with the exception of the jerboa, as will be . mentioned hereafter under its proper letter. The eating of the leay- * Ings of rats and micqis disapproved. Ibn-Wuahb states on the autho- , Yity of al-Laith ha o-Shia that is to say, az-Zuhrt, used to dis- “, approve the eating of sour apples and the leavings of rats and mice, -_ and to say that they produced forgetfulness ; he ased to drink honey . and to say that it produced acuteness of intellect. The Shaikh ‘Alam- t addin as-Sakhiwt has shown together the things that give rise to for- getfulness in the following lines :-—
. “Fear the following habits out of fear of forgetting what has past: + “ "Phe constant reading of tablets on graves,
Your eating sour apples, And green coriander, in which there is its poison,
a Lane's Lex, art. 35, © Al-Kor’dn IX-33.
EO
500 ap-paxirt’s
So also walking between the lines of camels and your cupping on the | , nape of the neck; a Out of these habits is also anxiety, which is the greatest of them, - Out of them is also a man making water in stagnant water, a And so also the throwing away of lice which you do not support ; Do not look at a person when he is being crucified ; _ Out of them isalso your eating the leavings of rate and mice, which com: pletes the list of these habits.” :
(Supplement.) Al-Buakhart relates, on the authority of Tbn-‘Abbas, ‘ who had it from Maimfnah, the daughter of al-H&rith and a spouse of . the Prophet, who said, “A rat having fallen into some clarified butter“ and died in it, the Prophet was asked regarding it, and he replied, ; ‘Throw away the ratand all the clarified butter round about it, and eat. the rest (of it).’?” Abé-DAwad and an-Nasé&’t have related it, on the ‘ authority of Abf-Harairah in the same sense. At-Tirmidht also relates it on his authority and adds, “It is not remembered to have : been thus related. I have heard al-Bakhiart say that he is mistaken, : that is to say, in giving it as coming from Abé-Harairah.” I (the author) say that the correct thing is that it is an authentic tradition, | and that at-TahAwt has related it in Baydn al-Mushkil, on his autho-. rity, in these words, “ If it (the butter) is congealed, take it (the rat)’ and the butter round about it, and throw them away, but if it is in a melted state, use - it (instead of oil) in lamps.” Al-Bukhf&rt does not introduce into the tradition the saying of the Prophet, “If it is liquid (watery), pour it away,” for it is given in the version given by Ma- ‘mar on the authority of az-Zuhrt ; but it is doubted on account of Ma‘mar being the only one who has given it. The learned are agreed . in the opinion that, if a dead thing falls into congealed clarified | butter, the dead thing and the butter round about it are to be thrown away, and the rest of the butter may be eaten. As to any liquid substance, such as vinegar, olive oil, liquid clarified batter, milk, oil. of sesame, and liquid honey, there is no difference of opinion regard- ing them ; they are not to be eaten. The well-known thing is that it is allowable to use them in lamps ( for burning ), but disapproved. Some, however, siy that it is not allowable on accoant of the words of God, “ And thy uncleanness (5=,/!) purify !"» Abd'l-‘Aliyah and
» Al-Kur'éa LXXIV—5. Palmer has translated the verse as “ And thy garments purify !”’
P |
HaYit AL-HAYAWIN 501
a :: an-Rabté state that 5=,/! may be spelt both as ar-rujz and ar-rijz, and
3 that it means uncleanness and sin. All these substances may be used
5 in lamps in places other than moaques, but as to mosques, they cannot
he all be burnt in lamps in them. I¢ is also lawful to paint ships with
hem, and they may be used in manufacturing soap for washing, but
* they cannot be sold.. Abé-Hantfah and al-Laith, however, state that
4 it is allowable to sell unclean oil, provided it is declared to be unclean
{to the purchaser). The people who take the manifest view ( J!
Zp Ul) say that it is not allowable to sell, or to derive advantage from,
* clarified butter, if a rat (or mouse) has fallen into it, and that it is
.. gllowable to sell olive oil, vinegar, honey, and all other liquid sub-
: stances, if a rat or mouse has fallen into any of them, arguing that the
‘ prohibition has been received in regard to clarified butter only, and not in regard to other things.
(Proverbs.) ‘ More thievish than a rat (or a mouse).” “ More . given to acquiring sastenance than a rat (or a mouse).” “More thiev-
ish than a zabdbah,” which is the wild rat and which steals not only what it wants, but also what it does not want.
(Properties.) It is said in Kitdb ‘Ayn al-khawass that, if the head of a rat (or a mouse) be tied ina linen rag, and then tied to - the head of a person suffering from a severe headache, his headache will pass away ; itis also beneficial in epilepsy. If the eye of a rat be tied to the hat of a man, walking will be an easy thing with him. If a house be fumigated with the dang of a wolf or that of a dog, rats _ , will flee away from it. If dough be mixed with the mute of pigeons, - and if a rat or any other animal eat it, it will die. I£ a bulb of squill (jt es)! be pounded and placed over their hole, whichever rat ' gmells it will die. If the leaves of the difla* tree together with cop- * peras be placed on the opening of a hole of rats, no rat will remain - dn it If the shiv-bone of a fhe-camel be taken, reduced {oa fine powder, and then mixed with water and poured into a hole of rats, it _. will kill them. Ifa rat be seized and its tail cut, and it is then buried » tn the middle of a house, no rats will enter that house while it re- * qains (buried) there. If cummin-seed, almonds, and nitre are burnt - near their hole, they will die immediately. Ifa house be fumigated
*
7 =
-~_ -
» Scilla maritima. * This name is applied to oleander, rhododendron, and ‘also to the common laurel.
502 ap-paMirt’s
with a hoof of a black mule, rats will flee away from it. If an eye of a rat be hung on the person of one suffering from quartan ague, if will cure him of it. If the tail of a rat be placed ina piece of tha skin of an ass, and they are together then tied in a silk rag, and then hung on the left hand, whoever has a want of a thing from kings or others, will have it accomplished. The urine of a rat takes away writ ing from paper. The mode of getting its urine is this :—To seize if} in a trap with an iron (instrument) and to place a vessel, so that the part of the trap where the iron instrament is, is right over the moutl of the vessel, and then to show the rat a cat, upon which it will in- stantaneously urinate on account of excessive fear. Asa remedy for rats the following may be written on four tin plates, which are then to
be placed in the rat holes (nests) :— Lyz yes (5424. |
I (the author) say that this reminds me of a means of removing} the stains of olive oil and other oils from paper, parchment, feathers,$ and other things. It is, to take the grey burnt earth which women’ use in cleaning their heads in the hot (Turkish) bath, to pound it fineg like the (black) collyrium, and then to place it on the paper which is stained with olive oil or any other substance, then to place a very heavy weight over it for a day and a night and then to remove it,4 upon which the paper will have become perfectly clean without any‘ trace (of the stain). This is a wonderfal and tried secret. .
As to the ratsbane (‘8/1 0), it is according to the people of al-% Irak a certain deadly kind of earth, and is the same as arsenic (M5! !),+4 Itis brought from Khurasfin from mines of silver, and is of two kinds, ‘ white and yellow. If it be put into dough which is then thrown about} ) in a house, and if rats eat any of it they will die; and,in the same=' manner any rat that gets the smell of a rat (that has ‘eaten it) wil die, until all of them will die (in this manner).
(Interpretation of itin dreams.) The interpreters of dreams state that a rat (or a monse) ina dream indicates an adalteress (d4uU i1,0f, because the Prophet said, “ Kill al-fuwaisikah (the rat or moase).’’. Some say that it indicates a mourning accursed Jewegs, or an unright-_ eous Jew, or a house-breaking thief. Sometimes rats indicate means of sustenance ; he who sees (in a dream) in his house many rats (or
2 This word is given as «Sw {in all the copies.
© > - 4 k ~
fi ; _ HAYAT AL-HAYAWAN 503 a
; will have ample means of sustenance, because rats are not found Narge numbers but in a place where there are means of sustenance; @ he who drives (in a dream) rats from his house, will have his Blessings and happiness diminished. He who possesses a rat (in a ream), will possess a slave, for arat eats out of what a human being fis, and in the same manner a slave eats out of what his master eats. Fle who sees (in a dream) rats playing in his house, will acquire ple- s nitude (abundance of harvest) that year, for playing is not the result ¥ anything but satiation. As to a white rat and a black rat, hey indicate night and day. If one sees them (in a dream) going North in the morning and in the evening, it indicates a long life for him. If one sees (in a dream) a rat as though it were gnawing his @lothes, it indicates as to how much of the natural period of his life is till to pass. If one sees (in a dream) a rat boring (a hole), it indi- cates a house-breaking thief ; let him be cautious of him.
Bh ° ——_____—__—— € j0W1 (al-Fddir)—A mountain-gont advanced in age or full- . ‘grown.
> lal (al-Fdzir).—A certain species of black ants in which Fibre is a tinge of redness.
eT] (al-Fdshiyah).—Cattle. Pl. fawdsh. They are such as
F spread themselves out of (one’s) property, like camels, cows, and sheep fand goats, pasturing at large, because they spread themselves (>= ) i the land. Um pI pets! = the man had numerous cattle.
f+ Muslim relates in (the chapter) al-Ashribah, and Abi-DAwud in | R (the chapter) al-Jihdd, out of a tradition of Khaithamah, on the autho- f rity of Abf’s-Zubair, who had it from Jabir, who said that the Apostle F of God said, ‘ Do not let loose your cattle and send your boys at large
3 BY when the sun gets, until the intense blackness of nightfall (laa | gad ) x, pass away.” Abt-Dawad gives this in addition, “for devils sport f° (with men) when the sun sets.” (sa) 1 dse° is the intense darkness of
’ yy nightfall, its blackness being likened to charcoal. Some have explained
fin a« the expression to mean the approach of its first darkness. It issaidin a
- tradition, “ Draw ye together your cattle when the night comes on.”
a This subject will be mentioned agairsuetfér the letter ¢.
es <
+ 8 me <A Alan &
504 ap-paxtrt’s
Pde ee’
un ge WI (al-Fa'Gs).—Like jamits, The serpent, the wild goat, and the viper ;—so Ibn-al-A‘rAbf says. He says about it :—
“Perhaps al-arkam and al-fd‘is div, And (also) the hairy and tearing lion.”
ae ee ee sa OE ae
He says that among (Arabic) words there are none of the measure : f4al in which the last letter (J) is L», excepting al-fd'ts which means ; the serpent and the wild goat, al-bdbts which means a suckling (child), ar-rdmis which means a grave, al-démds which means the middle of | the sea, al-kdbis which means one beautiful in countenance, al-‘dfds | which isa certain beast from which an evil omen is augured, al-fdniis: . which means a slanderer, al-jdmis which is a certain species of the’ bovine kind, and al-jérds which means a glutton. Ibn-Durnid says ” that there are (among words like these) al-kdbiis which means a night- - mare, an-nGmtts which means one who is acquainted with secrets of a: good nature, and al-jdstis which means one who ts acquainted with secrets of a bad nature. It is related in thetwo Sahkths that Warakah | b. Nawfal said, “This is the possessor of secrets of a good nature, : that was sent down to Mis b. ‘Imrdn (with the revelation).” An-_ Nawawi and others state that all are agreed in the opinion that by | an-Ndmiés is here meant Gabriel, who was so named on account of | God having selected him for conveying the revelation and a know- ° ledge of the mysterious. This will be given also under the letter w, in the art. ce -W I, |
Unyb WI (al-Fdfés).—A certain large fish that breaks ships ; | sailors know it and adopt for it (as a remedy) a menstrual rag, which they hang on the ship, on (the sight of) which it flees away from them. | Al-Kazwint says that perhaps it is the same as hit al-haid (the fish of . menstrual blood), which has been already described under the letter
g/liJ! (al-Falij).—A large or bulky he-camel with two humps, . that is brought from India ; it is the same as ad-duhdnij, as has been - already mentioned under the letter o . |
It is related in a tradition, “ A /@lij fell into a well.”
Havit AL-HAYAWAIN : 505
bd 14410 (Fadliyat al-afaf),—(The lousers of vipers). They are the same as the insects known by the name of bandt warddn, which will be described hereafter at the end of the letter ». Some say that they area vertain species of the black beetles called khandfis $
they are speckled and found in the company of scorpions in the hole of the lizard dabb,
(Proverbs.) “The beginning of evil to be looked for ( faliyat al- - afd‘t) has come to you.”* Pl. al-fawdli. This proverb is so used, be- cause when they come out, it is known that the lizurd dail is un- doubtedly coming forth, and when they are seen in the hole, it is known that scorpions, serpents, and vipers are behind; it is applied to the first part of an evil the latter part of which is yet to be expected.
ebi (Fattdh).—Like sayydh. A certain bird known by the sobriquet of umm-‘ajldn, which has been alroady described under the letter ¢ .
elas! (al-Fat‘).—A certain red worm that eats wood. A poet Bays :— “TF left them in the morning alain, as if They were timbers, in the interior of which the fai worms played,”
N. of un. fat‘ah;—so Ibn-Stdah says.
Jad | (al-Fahl).—{A stallion.] A male of any animal possess- ing solid hoofs, cloven hoofs, or feet like camels, and of anything possessing life. Pls. afhul, fuhil, fubélah, jihal, and jihdlah.
Al-Bukhiari states in (the chapter) al-Jihdd (religious war) that Rashid b. Sa‘d aaid, “The ancients used to like male horses (lad t yo A ya |), because they are quicker (in speed) and bolder.”
The Hafid Abd-Nu‘aim relates, on the authorityof Gailan b. Sala- mah ath-Thakafi, who said, “ We went forth with the Apostle of God in one of his journeys, in which we saw a wonder. A man came and said, ‘O Apostle of God, I have a garden in which are my means of sustenance and the means of sustenance of my family, and [ have in it two male camels for drawing and carrying water, bat they now
2 Lit. “The lousers of vipers have come to you.”
506 ap-pamini’s
prevent my getting at them, at my garden, and at what it contains ; nobody is able to approach them.’ The Prophet of God thereupon got up and went to the garden and then said to the owner of it, ‘Open ;’ but he said, ‘ Their case is a serious one,’ upon which the Prophet said to him (again), ‘Open.? When the door moved, the — two beasts came to the front with froth (at their mouths) and mak- ing a loud noise, but when the door was opened wide and they looked . at the Apostle of God, they knelt and then fell prostrate before him. The Prophet then took hold of them by their heads and pushed them towards their master, to whom he said, ‘Make use of them and feed them well.’ The people then said, ‘ Beasts prostrate themselves be- fore you, and will you not permit us to prostrate ourselves before you ” The Apostle of God thereupon said, ‘ Prostration is a thing not neces- sary before any one but the Living, the Eternal One, one who dies not, and should I order any one 'to fall prostrate before another, I would order a wife to do so before her husband.’” At-Tabarant has related this out of a tradition of Tbn-‘Abbis, adding that the authorities for it are trustworthy.
The HAfid ad-Dimyatt relates in Kitdb al-Khayl - regarding ‘Ur- wah al-Barikt as having said, “I had (several) horses, among which was a stallion; it was purchased for twenty thousand dirhams. The headman of a village ( w%» ) having pulled out one of its eyes, I went to ‘Umar and informed him of it, upon which he wrote to Sa‘d b. Abf-Wakkis to ask the headman of the village to elect between these two courses, namely, either to pay me (him) twenty thousand (dirhams) and to take the stallion, or to “pay an indemnity of ta fourth of the price. The headman of the village said, ‘ What am I to do with the stallion? So he paidthe indemnity of a fourth of th of the price.” This has been already alluded to under the letter p, it ¢>in the art. wlan! |
It is related in the two Sahths and other books, “ One of you will bite his brother in the same manner that a stallion (camel)b ites;” but it is given in as-Sunan as, “ One of you will compress his wife as a stallion (camel) leaps over a female (camel).”
Ash-Shafi't relates in his Musnad with authorities according to the condition of Muslim, regarding ‘Abd-Allah b. az-Zubair as
HAYAT AL-HAYAWAN 507
having said, “ The milk of which a certain male is the cause docs not render it unlawful to acquire relationship with him,” the mean- ing of which is that the state of unlawfulness on account of sucking the milk of a woman (not a mother) does not exist between the suckl- ed one-and the husband of the woman that suckled him, who was the original cause of the milk with which she suckled him, but it extends only to the relatives of the suckling woman, not to others. This is related, on the authority of Ibn-‘Umar and Ibn-az-Zubair.
Dawud the deaf (pod!) says the same thing, and it is the doctrine elected by ‘Abd-or-Rabman, the son of the daughter of ash-Shafi‘t. But the doctrine which the seven jurisconsults, the four imams, and
- ’ others out of the learned men belonging to the religious sect hold is
. Tet 7s
F
that the state of unlawfulness (for ono to acquire relationship with the husband of one’s foster-mother) exists between the suckled one, — and the woman that suckled and her husband, who is the (original) causo of the milk ; the suckling woman is a mother and her husband a father to him, in the same way, as though she had given birth to him as a product of her husband’s semen, and they both were his parents, on account of a tradition of ‘A’ishah related in the narrative about Aflah b. Abi’l-Ku‘ais, regarding the authenticity of which there is a general ngreement, and also her tradition, regarding which (also) thore is a general agreement, namely, that the Prophet said, “The act of suckling renders unlawful whatever ( whomever ) blood relationship does so.” There are, however, two conditions neces- sary to establish the state of unlawfulness from suckling, one being that it (the suckling) should be before the child completes the period of two years (of age), on account of the words of God, “Mothers must
‘- guckle their children two whole years,” and on account of the Pro-
phet’s saying, “ No part of the act of suckling brings on the state of unlawfulness, excepting such (milk) as separates the walls of tho in-
testines or distends them in its passage (through them).” In another
version it is said, ‘ There is no suckling but such as causes bones
. and muscles to grow.” Now, this thing takes place in infancy. Ac-
cording to Abi-Hanffuah, the period of suckling is thirty months, on account of the words of God, “And the bearing of him and the
2 Al-Kur’an 11-288,
508 AD-DAMiRi’s
weaning of him is thirty months.”* The second condition is that there ought to be at least five different acts of suckling, each act leading — to a state of satiation (on the part of the child). This is related, on |
the authority of ‘A’ishah and ‘Abd-Allah b. az-Zubair; it is what Malik and ash-Shafit say, whilst a party of learned men hold the | opinion that both a little and much suckling lead to the state of un- lawfulness, which is the statement of Ibn-‘Abbfs and Ibn-‘Umar.
It is related, on the authority of Sa‘id b. al-Musayyab, whose doctrine is the one held by ath-Thawri and Malik according to one of the versions, and by al-Awzf‘i, ‘Abd-AllAh b. al-Mubérak, and Abd-Hanifah, that if a man has five danghters, wives,* or mothers* of children, and if each one of thom happens tosucklean infant once, there are three views regarding it ;—one of them is that the infant does not enter upon the state of unlawfulness, another that it becomes his child but not of the women that suckle it, and the third that it be- comes both his child and of the women that suckle it. But if the milk reaches the interior of the infant by means of an enema, there are two statements regarding it, namely, that if the milk is mixed with some other liquid and thus reaches the interior of the infant, it enters upon the state of unlawfulness, even if it be forced upon it, according to the (more) correct of the two statements. This question has several extensive side-views in books on jurispradence. .
I (the author) say that the subject of milk reminds me of a tradi- tion related by the Imam Abmad, on the authority of Ibn-‘Umar, namely, that the Prophet said, “I am not afraid of anything for my nation but of milk, for Satan is between the froth of milk and the udder.” ‘He relates also, ont of a tradition of ‘Ukbah b. ‘Amir that the Apostle of God said, “Out of my nation the people loving milk will perish,” and on being asked, ‘‘O Apostle of God, who are they ?” he replied, they are men who love milk and go away from congregations and leave congregational prayers.” Al- Harbi states, “ I think that he intended those who go away far from their towns and congregational (Friday) prayer, and seek the places in meadows, open country, and deserts, where milk can be had.”
1 Al-Kur'in XLVI-14. ® One or more of whom is or are divorced.
HaYit AL-HAYAWAN 509
‘Another authority states that he intended men that neglect prayer y and go after their own sensual desires. It is related in the Sahih of B al-Bakhari, out of a tradition of Ibn-‘Umar, that the Prophet pro- ) - hibited (the taking of hire for) a stallion’s covering (da linme), as & has been said by a poet :-—
4 “If it were not for its covering, you would have returned it;
The worst of favours is a lent stallion.”
8. Some say that by it is intended the price of its sperm. It is said fF in the version given by ash-ShAfi‘t, Ahmad, and AbO-Dawad in some : of the copies of his work, that the Prophet prohibited the hire (price) ' for a stallion’s covering. Some say that al-‘asb is the hire for its co- vering, and that the price of its sperm is unlawful, and so also truly speaking is its hire.
(Proverbs.) AJ-‘Askart states that among the approved pro- verbs is, “ That stallion has not its nose struck upon with a spear or a staff,” which was quoted by Warakah b. Nawfal in regard to the Prophet when he asked Khadijah bint Khuwailad in marriage. It is also said that it was not he, but Abi-Sufyfn b. Harb that used it when the Prophet asked for his daughter Umm-Habibah in marriage. He adds that the relaters of tradition give the proverb thus: “The stallion has not its nose struck upon with a stick.”” Ash-ShammAékh says :—
‘When he smells them, they kickhim,
In the place of striking with a spear over thenose of one that is struck.* The poet says we Gel, that is to say, the he-ass smelled the she-asses, the latter kicking him when he smells them. wy=/! = smelling. The poet means by ¢ y°Ulin the line ‘Jn the place of striking, etc.” ¢ y%4)| (one _ that is struck), it being one of the words with two contrary meanings ; thas one says w5) (52zyb (a road ridden upon) when the road is one that is ridden upon and 1! ,0U yw 5S yJm) (a man riding beasts) if he rides them ; 454,450 (@ she-camel that suckles)if she suckles, and %55) yy (a young camel that sucks milk) if it sucks (milk) ; wyla dl (a ewe or she-goat that is milked) if she is milked, and wslaJa, (4 milker) if he milks. ¢ »94/! here means a he-camel that has his nose struck upon ; he desires for x noble she-camel without himself being of a noble origin, on which account his nose is struck upon with a spear, so that he
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510 AD-paxini's
may turn away. One says! SS ye adil 05 (his nose was struck upon to — turn him away from such a thing), when he is prevented from having; access to it. The Shaikh Sharaf-ad-din ad-DimyAti recited the fol- lowing lines in regard to Umm-al-Fadl, the wife of al-‘Abbas b. ‘Abd-al-Muttalib, composed by ‘Abd-Allah b. Yazid al-Hilalt :—
“No noble female has ever given birth, by any stallion, In any mountain we know of or in any plain, To the like of the six out of the womb of Umm-al-Fadl, : The wife of the uncle of the selected one, the excellent, ! The last of the prophets and the best of the apostles. How noble was the wife and how noble the husband !”
“A stallion-camel guards his she-camels whose milk has become dried up (4J3*), bound up (Jae) The word ash-shawl has been already explained under the letter .# as meaning she-camels whose milk has become dried up (withdrawn), whose udders are raised up, and since the time of whose bringing forth seven or eight months have passed ; n. of un. shdilah, the pl. ash-shawl not being in ac- cordance with the rules of analogy. J»« (bound up) relates to the state of the stallion-camel (at the time). The proverb means that a free man bears up a great affair in protecting his people and women,
even if he has a reason for excusing himself (from doing it). Hi- shim b. ‘Utbah b. Abt-Wakkas, the brother of Sa‘d b. Abi-Wak}is,
quoted it, when his eye was pulled out at al-Yarmaik. It washe who
conquered Jalawli’ in the province of Fars and defeated the’ Per- sians. The conquest of Jalawla’ used to be called the conquest of conquests, and the plunder taken there amounted to eighteen millions. He was present at the battle of Siffin on the side of ‘Ali, in charge of the standard, and was at the head of the infantry. He was slain in that battle while he was saying :— “The one-eyed seeks a position he is worthy of ; He has tried to be patient with life uatil he is tired of it ; He must either cut or get cut,”
His foot having been cut off, he continued to fight with those near him while lying on his chest and saying, “ A stallion-camel guards his she-camels whose milk has become dried up, bound up.” Abd’t- Tufail ‘Amir b. Wa’ilah says about him :—
HAYAT AL-HAYAWAN 511
' &Q good Hashim, you deserve the recompense of Paradise ; You have fought iu the cause of God with the enemy of as-Sunxah."2
It may be mentioned out of the subject of lawfulness or unlaw- fulness of a stallion that, if a person forces a ram or a he-goat and makes it cover a ewe or a she-goat, the young one would belong to the forcer, who has nothing to pay for causing to cover the female animal, but if the stallion falls short, he has to pay compensation for its shortcoming. ' If one forces a ewe or a she-goat and causes a ram or a he-goat to cover it, the young one would belong to the owner of the ewe or she-goat.
(Appendix.) Ydnus states that all the kinds of milk are moder- ate in their qualities. Ar-Razt states that sweot milk is hot (in its nature). The best kind of milk is that of a young sheep; it is beneficial to the chest and the lungs, but it is injurious to persons . guffering from fevers ; it is highly nourishing and is suitable for ’ persons with moderate temperaments and young boys. The best time for using it is spring. As to sour milk, it is cold and damp, and the best kind of it is that which contains much butter ; it is useful in abat- ing thirst, but is injurious to the teeth and gums; its injurious effects may, however, be warded off by gargling the mouth with the water ~ o£ honey.’ It produces a good kind of humour and is suitable for persons with moderate temperaments and boys, and the best time for using it is the early part of summer. Milk taken forty days after the birth of a young one is to be preferred, but the period varies accord- ing to its state. As to milk cooked with wheat or rice, it suits per- sons possessing hot temperaments, and milk out of which butter and its essence are removed and which is then called al-wad' (?) is bonefi- cial to hot temperaments. If a heated stone be thrown into milk so that the essence of it passes away, it will be useful in diarrhoa (adh-dharab). If milk, the coarseness of which is removed by means . of rennet, be mixed with oxymel made with sugar, it will be beneficial _ in itching and in the itch. The milk of she-asses is beneficial in consumption and hectic fever. The milk of milch camels is benefi- cial in dropsy, if it be mixed with their urinc. Milk which has
t The ordinances of God and the Prophet.
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512 Ap-pawini’s
become thick is of a cold temperament ; it restrains the flow of the humours and produces a coarse kind of humour, coryza, and stone in| the kidneys. |
(Supplement.) Milk in a dream is tho religion of al-Islam ; it indicates lawfully-gotten wealth obtained without any fatigue, on account of the words of God, “ Verily, ye have in cattle a lesson ; we give you to drink from that which is in their bellies, betwixt chyme and blood,—pure milk,—easy to swallow for those who drink.”* As to curdled milk, it indicates unlawfully-gotten wealth, on account of its sourness and the removal from it of its buttor (oiliness). The milk of goats and sheep indicates noble property; the milk of cows, wealth; the milk of mares, good praises; the milk of a vixen, recovery from an illness ; the milk of the mule, difficulty and terror ; the milk of the leopard, an enemy that openly shows (his enmity) ; the milk of the lion, wealth (obtained) from a sultin; the milk of the wild ass, scepticism in religion ; the milk of the pig, afflic- tion as regards one’s reason and wealth for one who drinks it in a dream ; some, however, state that it indicates much wealth for the drinker of it, but fear is to be entertained for his reason ; and the milk of man indicates increase of wealth, because in the case of a woman the breasts become large (owing to it) ; and if the drinker of that milk does not thank the person suckling him or her, it indicates a detest- able disease. Mubammad b. Strin says, “I do not like both the sucker and the suckler ; if a sick person drinks that milk (in a dream), he will recover from his illness, for his growth and nourishment depend on it.” Whoever scatters milk about will lose his religion. If one sees (in a dream) milk coming forth from the carth, it indicates sedi- tion in which there will be the shedding of blood to the extent of that milk. The milk of dogs, wolves, and cats indicates fear or illness (disease), but some say that the milk of the wolf indicates wealth (obtained) from a sultin and authority over a people. He who drinks (in a dream) the milk of creeping animals, reptiles, etc. ( p'!se/!), will conclade peace with his enemies.
ual! (al-Fuds)—The scorpion. Pl. fidasah, like kiradah. 2 Al-Kur’n XVI-68,
-
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ry rs ' r r
BAYit AL-BAYAWAN 513
(5id | (al-Fara’).—The wild ass. Pl. al-fird’, like jabal, pl. iba. It is said in a proverb, “ Every kind of game is in the belly of
=: the wild ass,” which the Prophet said to Abd-Sufyan b. al-Harith ;
but it is said that ho said that to Abfi-Sufyan b. Harb ;—so Aba- ‘Umar b. ‘Abd-al-Barr says. As-Suhailf states that the truth is that the Prophet said that to Ibn-Harb to coax him with it (into accept
ing al-Islam). ‘This occurred when he (once) asked for the Prophet’s permission (to entor where he was), but the latter detained him for a
short timo and then gave permission. When ho entered, he said, : «You were nearly not giving me permission, until permission was
given to the stones of the two sides ( extiealep’ 1) of the valley,” upon
- which the Prophet said, “ You are as is said (in the proverb) ‘ Every "| game is in the belly of the wild ass.’” The Prophet said that to
him to coax him into accepting al-Islfim, that is as much as to say,
_ “TET prevented you from entering, everybody else is prevented from
entering.” He (as-Suhailf) states in his discourse on the subject of
" the conquest of Makkah that the truth is that the Prophet said that
- to Abt-Safyin b. al-Harith, who was the Prophet’s foster-brother, _ Halimah having suckled them both, and who was a most constant
~ companion of his among men before his prophetic mission, so much
so that he did not part from him. But when ho assumed the pro-
: phetic office, he became the most distant of men and the most satiri- ~ cal of them to him, until he accepted al-Islam, upon which he be- eame the most truthful of men in his faith and the most steadfast of
_* ios gan
them in his relations with the Apostle of God. The origin of this proverb is that a party (of men) having gone
‘ out to hunt, one of them hunted a gazelle, another a hare, and tho
third one a wild ass. Tho man that had hunted the gazelle and the man that had hunted the hare were rejoiced (over their hunt), and boasted against the third one, who then said, “ Every game is in the
“ belly of the wild ass,” meaning thereby, “ What I am blest with and . what I have succeeded in hunting, contains what you two have.”
The meaning of it is that among all the kinds of game which men
hunt, there is none greater than the wild ass. That proverb then be-
came famous; it is employed to express any person collecting and
- hoarding for others. A poet says :—
83
- he eee eggs eee es eee =
514 ‘AD-paMini’s
“They say that the ids of winter are many, But (really) it is only one without doubt ; If the kd of a purse ( , ~aSJ |) existe, all the reat can be casily found by you, For ‘ Every game is in the belly of the wild ass.’”
iG! (al-Fardsh).—[Moths, and butterflies also.] Insects (ani.
mals) like gnats (mosquitoes). N. of un. fardshah. They are things that fly about and fall one after another into a lamp, on dccount of the weakness of their sight, owing to which they seek the light of day. When they see the (lighted) wick of a lamp at night, they think themselves to be in a dark house, and take the lamp to be a window in that house leading to a place of light. They are always seeking light
and throw themselves into fire, but when they pass from that and see _
the darkness, they think that they have not found the window and
hit upon it rightly ; so, they return to it time after time until they .
are burnt. —
The Imam Hujjat al-Islam al-Gazzalt says, ‘“ Perhaps you may
think this to be due toa defect in their understanding and to ig- |
norance on their part.” He then says, “ Know then that the ignor- _
ance of man is greater than theirs; aye, the appearance of man in the matter of persevering in going after his sensual desires and in
the manner of one following another in that course, is an indication -
of his ignorance being greater than theirs, because man continually throws himeelf into them, until he is plunged in them and perishes eternally. Would to God, the ignorance of man was like the. ignor- ance of moths ! for, if on account of its being deceived by the exter- nal appearance of light a moth is burnt, it is relieved immediately (from pain and misery), whilst man remains in the (Hell-) fire to all eternity and for a long period. On that account, the Apostle of God used to say, ‘ You fall into fire one after another in the manner that moths do, and I prohibit you from doing that.’ ”
[The author here gives some beautiful lines of Muhalhil b. Yamit, which are also given by Ibn-Kh. in his B. D.]* [The author
2 De Slane’s T. of Ibn-Kh.’s B. D. Vol. 1V, p. 391.
gayi AL-HAYAWAN 515
then gives some lines of ‘Awn-ad-din al-‘Ajamf, also quoted by Ibn-
Kh. in his B. D.}*
. (Information.) God has said, “The day when men shall be like scattered moths.” * He has likened them to moths in the matters of
the largeness of their number, their becoming scattered, their weak-
ness, their humiliation, and their coming hurriedly to the caller from
every side, in the manner that moths fly about scattered.
Muslim relates, on the authority of Jabir, who said, “I heard the Apostle of God say, ‘The like of me and the like of you are like a man who has kindled a fire into which locusts and moths keep fall- . ing, whilst he tries to drive them away from it. I am trying to prevent (prohibit) you from falling into the fire, but you escape from my hand (and fall into it).’ ”
Muslim also relates, on the authority of Ibn-Mas‘ad, who said,
‘¢ When the Prophet was transported by night (to Heaven), he was taken to the lote-tree of Heaven, which is in the sixth heaven ; what- ever ascends from the earth proceeds to it (first) and seizes it, and - whatever is sent down from above it proceeds to it (first) and seizes it. God has said, “ When there covered the lote-tree what did cover it 2 ” He adds that they were moths of gold.
Al-Baihakt relates in ash-Shi‘b, on the authority of an-Nuwis b, Sam‘in that the Prophet said, “ Why do I see you falling one after another in succession into falsehood, in the manner that moths fal] into fire? Every kind of lio is written, excepting a lie in war, a lie (attcred) in effecting peace botween parties betwcen whom there is a separation, and a lio told by a man to his wife to please her.”
(Lawfulness or unlawfulness). It is unlawful to cat thom.
(Proverbs.) ‘ More fickle than a moth.” “ Weaker than a moth.’? ‘“‘Haumbler than a moth.” ‘ More ignorant than a moth.” “Lighter than a moth.” “ More erring than a moth,” because it throws itself into fire, as is said, ‘“ More erring and more ignorant than a fly,” because it throws itselE into hot food and what would kill it, A poet says :—
- 3 De Slane’s I. of Ibn-Kh.’s_ B. D. Vol. IV, p. 188. 2 Al-Kur’in CI-8,
8 Idem LIII-16,
516 av-panini’s
“The levity of a cat, and the calmness of a moth, ,
Whilst you are more foolish than the dog of one who incites it to fight.”
(Interpretation of them in a dream.) Moths and butterflies in
a dream indicate a weak and contomptible enemy, one who is great in _
his talk. Artamfdfrus states that moths and butterflies (in a dream) indicate for farmers, want of employment.
iad yall (al-Furéjisah).—A name for the lion. Far&fisah is the
name of a man ; some say that all the men among the Arabs with that name had their names spelt as Furffisah, excepting Far&figah, the father of Na’ilah and the father-in-law of ‘Uthm&n, whose name was spelt with a fathah. It is he of whom Malik has mentioned in al-Mutwaffa’ in the chapters on Prayer, on the authority of Yahya b. Sa‘td, who had it from Rabf‘ah b. ‘Abd-ar-Rahman, who had it from al-KAsim b. Mu- hammad, that al-Farffisah b. ‘Umair al-Hanafi said, “I did not learn the chapter of Yisuf? from any one but from ‘Uthman b. ‘Affan’s reciting it every morning and his repeating the recital of it over and - over again.”
é7i!! (al-Farkh).*—The young one of a bird, which is its pri- - mary signification, but it is also sometimes used for all (kinds of) young animals and young plants. Fem. farkhah. Pls. of paucity afrukh and afrakh, and pl. of mult. jirdkh.
Aba-Dawnud relates on authentic authorities, according to the mode (condition) of the two Shaikhs, * on the authority of ‘Abd-Al- lah b. Ja‘far, who said, “The Prophet gave the people of Ja‘far three days’ respite (to mourn), after which time he came to them and said, ‘ After to-day do not cry for my cousin (brother).’ The Prophet then said, ‘ Bring to me my cousin’s (brother’s) sons,’ upon which wo were brought in (looking) as if we were young ones (of birds). The Prophet said, ‘Bring a barber to me,’ and he ordered him to shave our heads, which he did accordingly.”
2 Al-Kur’in XIf. * Asa generic name it is applied in Maskat and the coast of ‘Omin to the tern—Sferna bergi, 8. macrura, and S. minuta. 8 Al- Bukhfrt and Muslim.
HAYit alL-HAYAWIN 517
_ Al-Bazzfr relates, on the authority of ‘Umar b. al-Khattéb, who said, “ While the Prophet was on one of his military expeditions and while the people were marching, they took a young one of a bird, upon which one of its parents came and alighted on the hands of those that had taken the young bird. The Apostle of God thereupon said, ‘ Are you not astonished at this bird whose young one having been taken, it has come and alighted into their hands?’ They repli- ed ‘Yes, O Apostle of God,’ The Prophet then said, ‘ By God, God is more merciful to His servants than this bird to its young one.’ ”’
It is related in the Sunan of Abdi-Dawad in the first part of Kitéb al-Jan@iz, out of a tradition of ‘Amir ar-Rém, the brother of al-Khudr, which is a unique word among names, who said, ‘S While we were (once) with the Apostle of God, there came to him & man with a robe on him and with something in his hand over which _ he had folded an end of his robe. He said, ‘O Apostle of God, when I saw you, I came (to meet you), and passing by a thicket of __ trees and hearing in it the voices of young birds, I took them and
‘placed them under my robe, upon which their mother came and hovered round my head ; I then exposed them to her (sight), upon which she alighted on them, and I therefore folded her up too with them, and here they are now with me in the robe.’ The Prophet thereupon said, ‘ Place them down ;’ so he (I) placed them down, but the mother refused to leave them. The Prophet thereupon said to his companions, ‘ Do you wonder at the mercy of the mother of these young -birds for her young ones ?’ and they replied, ‘ Yes, O Apostle of God.’ The Prophet then said, ‘ By Him who has sent me with the Truth as a prophet, God is more merciful to His servants _ than the mother of these young birds to her young ones. Take them
. back until you put them in the place whence you took them.’ He then went back with them and the mother kept fluttering over them.”
Muslim relates, on the authority of Aba-Hurairah that the Pro- phet said, “‘God possesses a hundred mercies, one of which He has distributed in this world ; with it a man inclines affectionately to- wards his children and a bird towards its young ones. When the Day of Judgment comes, He will cause them to become a hundred mer-
. r > « ‘eo . | nt OUT Se Cw ei Gaee op .ade ~ VA EE: Ee |
518 . AD-pantni’s
cies and give them (additional) to his creatures.” Abt-Ayydb as. Sijistant says, “ A mercy of God, He has distributed in this world,’ and I have found out of it al-Islam ; I (now) hope, out of the ninety-: nine (remaining ones), for a mercy which will be greater than that."
Muslim, an-Nas’t, and at-Tirmidhi relate, on the authorijy of : ThAbit, who had it from Anas, that the Prophet (once) paid a visit to | a sick Muslim, who had become weak (“#4 ),—in at-Tirmidhi’s vers sion, “who had become lean from disease (4¢2),” like a young one ofa bird. The Prophet asked him, “ Did you use to pray to God for something or ask Him for it?” He replied, ‘ Yes, I used to say, ©O God, hasten with what I am destined to suffer in the next world a8 a punishment, in this world !’ ’? The Apostle of God then said, “ Celebrated be the praises of God ! you will not be able to bear it or have the strength for it. Why did not you say, ‘O God, give us in this world good and in the future good ; and keep us from the torment of the fire!’ +?” He then prayed to God with this prayer, and He-cured him. The meaning of the words, “‘ like a young one of a bird ( aad IUde),” is that his body had become weak and lean and his voice low. The fact of his being likened to a young bird indi- cates that most of his hair had fallen off ; it is also possible that he was likened to it on account of his great weakness, but the for- mer is more applicable, for it is well-known that in a disease like this no hair or strength is left. In this tradition there is a prohibition for praying for the hastening of punishment, and also the excellence of the prayer, ‘‘O God, give us in this world good and in the future good ; and keep us from the torment of Hell-fire !”’ It also contains the al-- lowableness of expressing wonder at the words of God, whose praises be exalted !_ The Prophet’s saying, “ You will not be able to bearit,” means that nobody is able to bear the punishment of the next world, in this world, for the structure (of the body) for this world is too weak to bear any severe punishment and any severe illness, in fact when it becomes very severe for a man (to bear), he perishes and dies, whilst the structure (of the body) for the next world would be intended for remaining permanently cither in happiness or in tor-
» Al-Kur’in 11-197,
@ - gayit AL-HAYAWIN 519
ment, because there would be no death, as God has said with re- gard to unboliovers, “ Whenever their skins are well-done, then we “will change them for other skins, that they may taste tho torment.”’* “We ask God for soundness of health in this world and in the world ;to come! The Prophet, besides, directed him rightly to what can be "best said, for that prayer is one of the most comprehensive ones which include the good of this world and that of the futuro one. :: The disapproval in the matter of urging a solicitation is applicable to
‘all cases, as though he would say, ‘Give me all good conditions in > this world and in the futare one !”
~ wy wan ax ~ecr . ae
- The statements of the commentators (of the Kur’in) differ as . regards the sense of the verse, which indicates a want of agreement "and a want of consideration over the use of the word d&m</! (good). - Bome say that the good in this world is learning (knowledge) and " worship (of God), and in the future one Paradise and pardon. Some ; say that it means soundness of health. Some say that it means wealth and a good end. Some say that it means a pious wife and a black- eyed maiden of Paradise; but the truth is that it bears all these senses. An-Nawavwi states that the most apparent of all the statements in regard to the sense of the word Fintn’ | (good) is that it means in this world worship (of God) and in the future one Paradise and par- ‘don. Some gay that it means the happiness of this world and the _ happiness of the future one.
It is related in the History of Ibn-an-Najjar and in tho ‘Avwdélé of Abfé-‘Abd-Allah Muhammad b. ‘Abd-Allah b. al-Muthanni b. Anas b. Malik al-Ansart, the KaAdt of al-Basrah, and its learned man and authority (for traditions), who was one of the great shaikhs of al- Bukhart, out of a tradition of al-Hasan b. Abi-al-Hasan, on the autho- rity of Abf-Hurairah, that the Prophet said, ‘“‘ Among those that flourished before you, there was a man that used to go to the nest of a (certain) bird, whenever it had any young ones born, and take them away. The bird complained to God of his conduct, upon which God told it by inspiration, ‘If he returns, I shall killhim.’ When the bird had young ones again born to it, that man went forth as he used
2 Al-Kur’da LV-59.
520 AD-pamtat’s
to do, and while he was going along a part of the road, a beggar asked him (for alms), upon which he gave him a cake of bread he had with him, on which he was making his morning meal. He then went on until he came to the nest, where he placed a ladder agg climbing it took the two young ones, while thejr two parents were looking at_ him. They said, ‘O our Lord, thou dost not break Thy promises ; Thou hast promised us that Thou wouldst kill this man, if he return- ed, but he has now returned and taken two of our young ones, and _ Thou hast not killed him !’ God said to them by inspiration, ‘ Do not you know that I do not kill any one that has given alms on the same day with an evil death ? and he has given alms.’ ”
(Information.) . It was the sight of a young one of a bird that was the cause of Hannah, the wife of ‘Imran, desiring to havea child. It occurred this way :—She was sterile and had not given birth to a | child, until she became old. While she was (one day) under the shade of a tree, she saw a bird feeding a young one with its bill, which caused her to desire for a child, and she desired it, She said, “‘ Lord ! I have vowed to Thee what is within my womb, to be dedicated unto Thee, receive it then from me. Verily, Thou dost hear and know.’' Thou hearest my prayer and knowest what is in my heart.” She vowed that she would give the child away to the Temple in Jerusalem (Sacred House), so that it might be one of its keepers and servants. That thing was allowable according to their religious law. She then conceived Mary, and ‘Imran died while she was pregnant. ‘ And when she brought it forth she said, ‘Verily, Ihave brought it forth a female’—bnt God‘ know best what she brought forth ; and a male is not like a female—I have called her Mary, and I seek refuge in Thee for her and for her seed from Satan the pelted.’ And her Lord received her with a good re- ception, and made her grow up with a good growth,”* and de- scribed her as having “ guarded her private parts.”* Az-Zamakh- shart states that she guarded them altogether, both from what was lawfal and what was unlawfal. God has said, “ Said she, ‘ How can T have a boy, when no man has touched me, and when I am not a
3 Al-Kur'fn III-31. * Idem I1[-31—82, * Idem XXI-91and LXVI-12,
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aw
So Gear wa is -
BAYit AL-HAYAWAN 521
harlot?’”* As-Subailt states that in “She guarded her ¢ (sarj)” God intended by furj the opening of her shirt, that is to say, there was no suspicion attached to her dress, she being clean in her clothes. The openings (furdj) of a shirt are four, namely, the two sleeves and the upper and under parts. Do not let your thoughts take you to
-" any other than this meaning, this being an excellent metaphor, for
the Kur’da is too pure in meaning, too laconic in words, too delicate in suggestions, and too beautiful in expressions, to intend that to which the imagination of the ignorant may lead, especially as the breathing (into her) of the spirit of sanctity was by the order of the
_ Holy one, so that sanctity joined with the Holy one, and the sancti-
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fied one (Mary) thus became free from any false thought and suspi- cion (about her).
(Side-information.) This is out of the orders regarding tho law- fulness or unlawfulness of a young one of a bird :—If a man takes by force some eggs, and then has them hatched by a domestic hen, the young birds (hatched out of them) belong to the owner of the eggs, because they are a profit on the property of the person from whom the eggs were taken by force. Abfi-Hanffah states that the person taking the eggs by force must pay a compensation for the
- eggs, but need not give up the young ones, and he argues on the
strength of the argument that they are of a different form from the eggs. God has said in the chapter of Believers, “ Then we produced it another creation.”* In Kitéb Tuhfat al-Makktyah by the Kadi Nasr al-‘Imadi, it is related regarding IbrAhim b. Ad-ham as having said,
“TJ havo heard that there wasa man out of the Beni-Isra’il, who
slaughtored a calf before his mother, on which account God caused his hand to shrivel up. While he was one day seated, a young bird fell from its nest ; so, he commenced to look intently and steadily at
' its two parents, who too looked intently at him. That man then took
the young one and returned it to its nest out of compassion for it. God thereupon took compassion on him on account of his kindness to
- that young bird, and restored to him the use of his hand for what he had done.”
2 Al-Kuran XIX-20, * Idem XXIM-14.
522 AD-pDAMint’s
(Interpretation of it in dreams.) Roasted young birds in a dream | indicate wealth and means of sustenance, obtained with trouble and’ fatigue, on account of their having been touched by fire. He who - eats in a dream the flesh of a young bird raw, will speak evil of the
people of the house of the Prophet and noble people. He who eats
in a dream the flesh of young ones of birds of prey, like the white fal-~ con (ash-shdhin), the hawk, the eagle, and others like them, will -
backbite the children of kings or marry them. He who buys a roast- ed young bird in a dream will hire a Servant. )
nyu (al-Faras).—[The horse and the mare.] The n. of un.
of al-khayl (horses). Pl. afrés. It is applied equally to the male - and the female, but is originally feminine. Ibn-Jinni, however,
says, “ (farasah) Fay [w1,.” AlwJawhart states that it is a name applicable both to the male and the female, and that the
female is not called a farasah. Dim. furais, but if it is desired |
to express the feminine only, it cannot be expressed but as fu-
raisah. The word is derived from al-iftirds (breaking, crushing), °
because a horse breaks or crushes the ground by the quickness of its pace. A rider of a horse is called a fdris, which is like ldbin (one
et ed -
possessing milk), and tdmir (a possessor of dates) ; s0 also a fdris is an : owner or master of a horse. P|. farodris, which is anomalous, not ot being
according to analogy.
Ab-Dawud and al-Hakim relate, on the authority of Abt-Hu- _ rairah, that the Apostle of God used to calla mare faras. Ibn-as- —
Sikkit states that a rider on any beast with solid hoofs, whether it be a horse, a mule, or an ass, is called a féris. A poet says :— “T am a man ia whose estimation horses have excellence,
Over the rider (firis) of a jade or over the rider (fits) of a mule.” ‘Umarah b. ‘Akil b. Bilal b. Jarir says, “I do not call an owner or rider of a mulea fdris, but I call him a baggdl, nor do I call an owner or rider of an ass a fdris, but a hammdr.” The sobriquets of the horse are abi-shijd‘, abi-tdlib, abit-mudrik, abt-mada’, aba’l-midmdr, and abi’l-munajzja.
The horse is of all the animals the one that most resembles man, on account of there being found in it a generous and noble soul anda
wayvit AL-HavaWin 523
high spirit. The Arabs assert that it used to be wild, and that the | first one to tame and ride it was Ishmael. There are some horses which ‘neither make water nor void dung while their riders are on their backs, and some which know their owners and do not allow others to . ide them. Solomon bad horses with wings. Horses are of two . kinds ;—the mean-blooded pack-horses (hajtn) and the gencrous ones (‘attk), the difference between them being that the bones of a Jado " (al-lirdhawn) are larger than those of a riding horse (al-faras) ; the _ bones of a riding horse are harder and heavier than those of a jade ; ‘a jade is more capable of bearing and carrying (loads) than a riding | horse ; a riding horse is quickor in pace than a jade ; and a gencrous , horse (al-‘attk) takes the position of a gazelle, whilst a jade that of a ‘ goat or shoop. A generous horse is one, both of whoso parents aro ‘Arabian, being thus named on account of its freedom (4%) from faults and its being safe from any reproach on account of any defects "in it. Al-‘atik means a noble one and the best one out of any kind of things, such as dates, water, the hawk, and fat. Tho Ka‘bah is named (54a) |aaJ! (the noble House), because of its freedom from a state of possession (servitude), for none of the tyrannical kings ever held possession of it. Abdé-Bakr as-Siddik was called ‘Atik, on ac- count of his beauty, but some say, because tho Prophet said to him, _“ You are a freed one of tho Merciful, from the fire (of Hell),” and because God was always pleased with him. Others say that he was so named, because none of his mother’s children used to live, and therefore when he lived, she named him ‘Atik, because he was freed from death.
(Information.) Az-Zamakhshart states in the commentary on the ‘chaptor (VITI of the Kur’an) called “the chapter of the spoils” that it is related in a tradition that Satan docs not go near the owner of a noble generous horse, nor does he go near a house in which there is a noble horse. The Hafid Sharaf-ad-din ad-Dimyatf relates in Kitab al-Khayl a tradition which he has traced to Ibn-Mandah as is given in Kitdb ag-Sihdbah, to Ibn-Sa‘d as is given in af-Talbakdt, and to Ibn-Kani‘ as is given in Afu‘jam as-Sihdbah, out of a tradition of ‘Abd-Allah b. ‘Artb al-Maltk!, who had it from his father, who had it from his father (grandfather of ‘Abd-Allih), namely, that the Pro-
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524 | AD-DAMiRi’s
phet said, “ Verily, Satan does not disorder the intellect of any one in a house in which there ig a noble or generous horse.” It is likewise -
related by al-Harith b. Abi-Usdémah, on the authority of al-Maltkt, : who had it from his father, who had it from his father (grandfather | of al-Maliki) as coming from the Prophet. It is aleo related by at- Jabarant in his Afu‘yam and by Ibn-‘Adtin his Kémil in the biography . of Sa‘id b. Sufyan’ ; he (Ibn-‘Adf) considers it to be based on slender
authority.
The Kadt Abt’l-Kasim ‘Alt b. Muhammad an-Nakha't relates in.
Kitdb al-Khayl, which is an excellent book, and a copy of which exists
as a-bequest in al-Fadiltyah (college), “‘ Al-Hasan b. ‘Alt b. ‘Affan has related to us saying, ‘ Al-Hasan b. ‘Attyah has related to us, on
the authority of Talhah b. Zaid, who had it from al-Wadin b. ‘Ata’,
_ who had it from Sulaiman b. Yasar, namely, that the Prophet said
with regard to tho verse, “ (Prepare ye against them what force and
companies of horse ye can, to make the enemies of God, and your
enemies,) and others beside them, in dread thereof. Ye do not know them, but God knows them !’’* “ They are genii who do not enter a house in which there is a noble or generous horse.”’” Muj&hid states in his commentary on this verse that they were the Beni-Kuraidah. As-Suddi says that they were the people of Firs. Al-Hasan says that they were the hypocrites. Some say that they were the un- belicvers out of the genii, as has been already mentioned above.
Ibn-‘Abd-al-Barr states in at-Tamhid that al-faras al-‘atik (a generous horse) is in our opinion the same as al-jdrih (sprightly).” The author of al-‘Ayn states that it is the same as as-sdvik (a horse that out-strips).
It is related in al-Afustadrak, out of a tradition of Mu‘iwiyah b. Hadaij, the same that burnt Muhammad b. Abi-Bakr in Egypt, on the authority of Aba-Dharr, regarding the prophet as having said, “There is not an Arabian horse but has permission given to it to muke two prayers, in which it says, ‘O God, in the same manner that Thou hast given me as a possession to him whom Thou hast given me as a possession, cause me to be with him the best-loved of his posses-
2 In two of the copies this name is givon as Sinin, * Al-Kur’An VILI-62,
gayit AL-BAYAWAN 525
ions or property !’” He (the author of al-Mustadrak) adds that it s authentic in its authorities. There is a narrative in connection with his tradition, which is mentioned bY an-Nas@’i in Kitdb al-Khayl n his Sunan, in which ho says that Abt-“Ubaidah states that Mu‘awiyah b. Hudaij said, “ When I conquered Egypt, every tribe ad a rolling ground, in which they allowed their beusts to roll ibout.” Mu‘awiyah happened to pass by Abd-Dharr, while the latter was engaged in allowing a horse {belonging to him to roll about ; he saluted him and asked him, **O Abé-Dharr, what kind of a horse is this ?”” upon which he replied, “ I do not see this horse but as one that has its prayer answered.” Mu‘awiyah asked, “ Do horses pray (for things), and are their prayers answered ?” He replied, “Yes ; there is not a night in which a horse does not pray to its Lord and ask, ‘O Lord, Thou hast made mo subservient .to man and placed the means of my sustenance in his hand. O Lord, cause me to be more beloved to him than his people and children are !’ Some of them have their prayer answered, and [ sec that this horse of mine is one which has its prayer answered.”
Al-Hikim relates, on the authority of ‘Uhbah, tracing the tradi-
tion to the Prophet (ley )»), who said, “If you wish to go on an ex- pedition, buy a black horse having white legs excepting those on the right side ; you will then obtain spoil and be safe.” He adds that it isan authentio tradition according to the mode (condition) of Muslim.
Al-hajtn is a horse whose sire is Arabian and whose dam is Per- sian or foreign, and al-mukrif is the opposite of it. These words are also used in the same sense in tho caso of human beings.’ Abd- ‘Ubaid al-KAsim b. Sallamah* quotes tho following lines composed by Hind the daughter of an-Nu‘man b. Bashir :—
“Is Hind a filly of any but an Arabian dam ?
A young one of generous mares, whom a mule has made his lawful wife ; If she bear a generous foal, it is only natural (proper),
But if it be a mean one (ikrdf), it would be so on account of the stallion.”
1 Hajinwone born of a free father and a“slave-mother, Afukrif=one
born of a slave-father and a free mother. * This name is given ‘as Sallam by Tbn-Kh. . ,
526 — AD-panirt’s
Al-Batalyawai says in his Sharh (commentary), “ We have heard the: linesthus recited ‘ Ua” 13 03,” The other version has Tr Peed te? 1d (because the stallion was not a generous one),” so that the last line would be a4 ja Ils S15! eSrwty.” He adds that it is said that these lines were composed by Humnidah, the daughter of an-Nu‘man b. Bashir, and that she said them in regard to al-Faid b. ‘Ail ath-Tha-' afi. Those who say that these lincs were composed by, Humaidah. give this as the first line : “I am none but a filly of an Arabian dam.”*- Humaidah was at first the wife of al-H&rith b. Khalid al-Makhzant,. but she deserted him and said the followmg lines regarding him :— °
“J have lost old men and their followers, And that on account of some imputation on my part ; You sev the wife of the old man grief-laden, Keeping company with him hatefully.”
Al-Harith thereupon divorced her and Rawh b. Zinb&‘ marricd her, but she deserted him also, held him of little account, satirized him, and said regarding him :— . “The khazz* cloth cried on account of Rawh, and refused (to cover) his akin, And the square-cut garments (matérif) cried out clamorously against
leprosy, And the ‘abd said, ‘We were their clothes,’ And so did aleo the flung aksfyah and the katd'if.”’*
Rawh thereupon divorced her and said, ‘“* May God bring to youa (young) man who may become intoxicated aif vomit in your lap !” Al-Faid b. ‘Aki ath-Thakaft then married her, and he used to get drunk and vomit in her Jap. She used therefore to say, ‘“ Rawh b. Zinba’a prayer has been answered.” She used to satirize al-Faid and . say :— “You are named Faid, but you give flow to nothing But your excrement between the door and the house ;
T know that it is the curse of good Rawh; May God pour over his resting-place a dark passing cloud !”
1 So alao in the version given by Ibn-Kh. .—See De Slane’s T. of Ibn- Kh.’s B. D. Vol. If, p. 60. * A kind of cloth woven of wool and silk or entirely’ of silk. # See Lane’s Lex. for the meaning of the names of these garments.
BAYit AL-HAYAWAN 527
_ Al-Batalyawst states that most people do not accept the version with
the word U4 (bagi =a mule) (in the first verse), because a mule does not procreate, and say that the correct word is U*) (nagl), which means
_ a bastard or an ignobdle effan.
It is related ini the Sunan of al-Baihakt, in Kitdb al-Buyt', that ‘Abd-ar-Rabmin'b. ‘Awf purchased from ‘Uthman b. ‘Affan
a horse for forty thousand, and that the name of the horso which _the Prophet purchased from the Badawi, and for which transaction
Khuzaimah was a witnoss, was al-Murtajiz, the name of the Badawt
being Sawéd b. al-Hérith al-Mubaribt. Tho Prophet purchased it
from him and asked him {to follow him to receive its price ; he, however, quickened his pace in walking, and the Radaw! lagged
- behind, upon which some men, who did not know that the Prophet
had purchased it from him, bargained with him for it. The Badawt then cried out, “ Will you purchase this horse ? otherwise, I shall
_ sell it (to somebody else).” The Prophet said, “ And have I not (al-
ready) purchased it from you?” The Badawi replied, “‘ No, by God,” and kept on saying, “Produce a witness.” Khuzaimah thereupon said, “I am a witness.” The Prophet turned round to Khuzaimah and asked (him), ‘ What do you bear testimony to ?” He replied, “ O Apostle of God, to your truthfulness.” The Apostle of God thereupon
* kept on saying, “The evidence of Khuzaimah is (equal to) the evi-
dence of two men.” Abf-Dawud, an-Nasi’l, and al-Hakim have ex- tracted this tradition as above. In one of the versions of the tradition the Prophet is said to have asked, “ O Khuzaimah, were you present with us (at the time) ?” and he replied, “ No,” upon which the Prophet asked him, “‘ How do you then bear testimony to it?” Khuzaimah re-
- plied, “ O Apostle of God, with my father and my mother may you
he ransomed ! I believe you in what you inform regarding heaven and
' what is to happen in future, and shall I not beliove you in your hay-
ing purchased this horse ?” The Prophet then said, “ O Khuzaimah, you have the evidence of two witnesses.” In a version which at-Ta- barAnt holds to be authentic, it is said that the Prophet said, “ Khu-
-gaimah is enough for any one, for whom or against whom, he bears
testimony.” As-Suhailf states that in the Aflwsnad of al-H&rith, more (than this) is given, namely, that the Prophet returned the horse
\
528 ab-Damtnt’s
to the Badawt and suid, “May God not bless you over it!” and in the morning it had to be carried by its legs, that is to say, it died.
A very strange thing that happened to Khuzaimah was what is related by the Imam Ahmad from several sources with trustworthy . authorities, namely, that he saw in his sleep that he prostrated him- self on the forehead of the Apostle of God. When the Prophet came, he mentioned it to him, upon which the prophct stretched himself flat (on the ground), and Khuzaimah then prostrated himself on his forehead.
It is related in the Afusnad of the Imim Abmad regarding Rawh b. Zinba‘ as having related, on the authority of Tamim ad- Dari, who said that the Prophet said, “ For him who cleans barley for his horse and then goes and feods it with it, God writes for overy grain of barley a good action.” Ibn-MAjah has (also) related it in the samo sense.
It is related in books containing wonderful things (al-garib) that the Prophet said that God the mighty and glorious loves a strong man, one who goes forth (for a military expedition or a raid) and returns (dase! (,oaeJ!)) mounted on his horse. 20/1! ¢goaeJ! is one who goes forth ona military expedition and returns and keeps on going on ex- peditions, time after time, that is to say, one who becomes experienced in affairs, time after time. O40)! ¢g dae)! U-,V1is a horse on the back of which its rider goes on a military oxpedition, time after time. Somo say that it means a horse that has been trained and taught, and — has become obediont to its rider.
It is related in ag-Sahth that the Prophet mounted a mangy horse belonging to Abt-Jalhah and said, “ We found it, verily, a swift horse (sea).” It is related in al-Fda’ik that the people of al- Madinah having been once afraid, the Prophet mounted a horse whose sire was foreign and whose dam was Arabian (mukri/'), and ran after them. When he returned he said, “ We found it, verily, a swift horse (sea).” Hammad b. Salamah states that this horse was a slow one, but when the Prophet said those words, it became a fast one, one not to
be overtaken.
Bavit AL-HAYAWin 429
An-Nasa’t and a{-Jabarénf relate out of a tradition of ‘Abd-Allah b. Abt’l-Ja‘d, tho brother of Salim b. Abt’l-Ja‘d, on the authority of Ju‘ail al-Ashja‘f, who said, “I went forth with the Apostle of God on - one of his military expeditions, and I was mounted on a lean mare:; I was therefore behind all men. The Apostle of God overtook me and said, ‘O rider.on the mare, goon.’ I replied, ‘O Apostlo of God, she is a lean and weak mare,’ upon which the Prophet raised a scourge which he had with him and struck her with it and said, ‘O God, _ bless him over her !’ You might havo then seen me that I could not hold her head in, so that I became the foremost of the force. I sold hor offspring for twelve thousand.” |
It is related regarding Khalid b. al-Walid that he did not use to ride any animals but mares (female animals) for fighting, on account of their little neighing. Ibn-Muhairiz states that the Companions of the Prophet used to prefer horses (for fighting) in the ranks, and mares for night-surprises and raids.
Al-Bukhart relates regarding Sa‘id al-Makburi as having said, “T have heard Abd-Hurairah say, ‘The Prophet said, “ He who be- . queaths or gives unalienably a horse to be used in the cause of God, believing in God, the mighty and glorious, and depending upon, and believing in, His promise, will have on the Day of Judgment, in his scale, the satisfaction of its hunger and thirst, its dung, and its urine;”’” that is to say, good actions.
Malik relates, on the authority of Zaid b. Aslam, who had it from Abd-Salih, who had it from Ab#-Hurairah, that the Apostle of God said, “‘ Horses arc toa man a (means of) reward, and to a mun a cor vering (screen), and on a man a burden of sin.” Asto those which are a (means of) recompense to him, thoy are so in this way :—A man ties them in the cause of God, and ties them with a long tether for pasturing in a meadow or a garden ;what they may get by their be- ing thus tethered in a meadow or a garden are good actions in his case, even if they cut their tethers and ran in their friskiness a heat or two heats ; their urine and their dung are good actions for him ; and even if they happen to pass by a river and drink out of it, though it may not be his desire that they should drink out of it, they are good ac-
34 ’
530 ap-pantri’s
_tions for him ; they are therefore a (means of) recompense for him. - Another man keeps horses, not for any need of them, but out of a | desire to abstain from what is unlawfal, and does not forget the claim - of God on their necks and on their backs ; they are to him a covering | (screen). Another man keepsthem for glory and show and for op- | posing the Muslims ; they are a burden (of sin) on him. -
The Prophet having been asked regarding asses replied, “ God has not revealed to me anything about them, excepting ‘this compre-_ hensive verse,—one which is unique in meaning,—“ And he who does the weight of an atom of good shall see it ! and he who does the weight of an atom of evil shall see it |” *”
Ibn-Hibbfn relates in his Sahth, on the authority of Abd-‘Amir al-HawAzint regarding Ibn-Kabshah al-Anmari, whose proper name was ‘Amr b. Sa‘d, as having come to him (Abf-‘Amir) and said, ‘Lend me your horse for covering (my mare), for I have heard the Apostle of God say, ‘ He who lends his horse for covering (# mare), and in consequence (of it) the horse has young ones, has the re- compense of seventy laden horses in the cause of God ; and if it does not have young ones, he has the recompense of a laden horse in the cause of God.’ ”’ )
Vanity, pride, the state of being pleased with itself, and love for its master are among the natural qualities of the horse. Qut of the qualities indicative of the nobleness of its character, it may be men- tioned that it does not eat fodder left behind by another, and as an instance of its high spirit it may be mentioned that the keeper of Ashkar (the horse) belonging to Marwfn never used to enter its stable without (first) asking for its leave, which was done by shaking before it its nose-bag ; if it neighed, he ontered, but if he entered and it did not neigh, he used to close the door over it.
The female is highly lustful, and for that reason she submits herself to be covered by a stallion of a different species from herself, The females (mares) have a menstrual flow, but it is small in quantity. The male covers till he completes the age of forty years, and some-
» Al-Kar’dn XCIX-7—8,
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TTT PER Le gyn:
navi AL-HAYAWAN 531
times lives to the age of ninety years. The horse has dreams like
* haman beings, and it is a natural characteristic of it not to drink any
but turbid water, for when it sees it to be clear, it makes it turbid. It is described to possess a sharp sight. If it treads on tho track of a wolf, its legs become benumbed, so much so that it is then hardly able to move. Smoke comes out of its skin. Al-Jawhart states that it is said, ‘The horse has no spleen,” which iz a proverb for the quickness of its pace and motion, in the same way as is said, “The camel has no gall-bladder,” that is to say, no bolduess.
The Im4m Ab@’l-Faraj informs that he who always commences the wearing of his shoes by wearing the right one (first), and the pull- ing off of them by pulling off the left one (first), is secure from pain in the spleen. Another authority informs that, if the chapter “The tried” (LX of the Kur’in) be written, then washed out, and the wash- ings given to drink to one suffering from an enlarged spleen, he will be cured of it by the order of God.
[The author here gives several talismans to be used in differcnt ways for hypertrophy of the spleen, which being composed as usual of gibberish are omitted in the translation. ]
It has been related to us in Kitdb al-Mujdlasah by ad-Dinawari al-Malik! towards the end of the tenth part, on the authority of Is- ma‘fl b. Yanus, who said, “I have heard ar-Riydshf say regarding Ab@-‘Ubaidah and Abi-Zaid as having said, ‘The horse has no spleen, the camel has no gall-bladder, and the male-ostrich has no marrow.’” Abt-Zaid (also) says, “In the same way, the aquatic birds and marine
' serpents have neither tongues nor brains, and fish have no langs,
on which account they do not breathe, whilst every animal possessing a lung breathes.”
The collectors (of traditions), excepting Ibn-Majah, relate out of a tradition of Malik, on the authority of az-Zuhri, who had it from Salim and Hamzah, the two sons of ‘Abd-Alléh hb. ‘Umar, who had it from their father, that the Prophet said, ‘If there is good in anything, it isin three things, —a wife, a house, and a horse.” In another version it is said, ‘* Inauspiciousness (ill-luck) is in three things,—a wife, a house and a horse.” In another version it is said, ‘ Inauspiciousness
532 | av-pamiri’s
(ill-luck) is in four things,—a wife, a house, a horse, and a slave.” I (the author) say that tho meaning of itis in accordance with the belief of the people, and that it is not information communicated by the Pro- phet in connection with the existence of inauspiciousness. ‘This is related on the authority of ‘A’ishah. It is related in the Afusnad of Abt-Dawnd at-Tayflist regarding her that having been informed, *¢ Abf-Hurairah says that the Apostle of God said, ‘ Inauspiciousness is in three things,—a wife, a house, and a horse,’ ” she replied, “ Aba- Hurairah does not remember it, because when he ontered, the Apostle of God was saying, ‘ May God kill the Jews! They say that inauspi- ciousness is in three things,—n wife, a houso, and a horse,’ so that he heard (only) the latter part of the tradition and did not hear the first part of it.” Al-Batalyawsf states that this is an undeniable fact to be opposed, for the Prophet used to mention in his assemblies information in the shape. of narratives, and speak of things without intending them to be observed or avoided, nor did he intend them to be includ- ed in the fundamental principles of his religion, which is known by the fact of his acts being distinct from his sayings. This is like his saying, ‘‘ A dead person undergoes torment on account of the orying of his people over him,” which is given in the two Sahths, but ‘A’ishah said, “‘ The Apostle of God happened to pass by a (dead) Jewess, and they were crying over her; he said, ‘They are crying whilst she is, verily, undergoing torment on account of their crying over her.’’” Malik and a party (of authorities) state that the saying of the Pro- phet, “Inauspiciousness is in three things, etc.,” is to be taken in its apparent sense, for God may perhaps cause dwelling in a house to be a cause of injury or destruction, and in the same manner God may cause a wife, a horse, ora slave to be (a cause of) destruo- tion or injury on their meeting with the decreo and destiny of God, Ibn-al-Kasim states that Maélik having been asked regarding this, replied, “ How many houses there are in which people have dwelt and died and then others have dwelt and died!” that is to say, if (the saying) is a general one in its apparent sense. Al-Khattab! and many others state that it is in the sense of an exception t the auguring of a bad omen, that is to say, auguring a bad omer is prohibited, excepting in the case of a house dwelling in which is t
| pavit aL-BAYAWAN 533
bo disapproved, or a woman whose company is to be disapproved, or a horse or a slave whose retention is to be disapproved. They ought all to be got rid of by selling or by other means like it, and in the case of a
wife by means of divorce. Others state that the inauspiciousness (e3*) - of ahouse consists in its straitness and the bad behaviour of its neigh- bours and their injurious conduct ; the inauspiciousness of a wife ' consists in her not getting children, the sharpness of her tongue, and her susceptibility te suspicions ; the inauspiciousness of a horse con- sists in the inability to ride it on a military expedition, but some say that it consists in its obstinacy or restiveness and its high price ; and the inauspiciousness of a slave consists in his bad qualities, and a want of attention (on his part) to what is entrusted to him. Some say that by Pus is here intended unsuitableness.
One of the impugners of religion opposes this with the tradition that there is no auguring of an evil omen from these things, but Ibn- Kutaibah and others have replied that it is specially given in regard to the tradition that there is no auguring of an evil omen, that is to say, there is no auguring of an evil omen, excepting in the case of these three things. The HAfid ad-Dimyatt states, “The most wonder- fal thing I have come across, with regard to its explanation, is what we have heen informed with authentic authorities, on the authority of Yosuf b. Masa al-Kattin, who had it from Sufyfn b. ‘Uyainah, who had it from az-Zuhrt, who had it from Salim, who had it from his father, namely, that the Prophet said, ‘ There ia a blessing in three things,—a horse, a wife, and a house.’ Ydsuf said, ‘I asked Sufyaén b. ‘Uyainah regarding the meaning of this tradition, and Sufyan said, “TI asked az-Zuhrt regarding it, and az-Zuhri said, ‘I asked Slim regarding it, and Salim said, “I asked ‘Abd-Allah b. ‘Umar regarding it, and ‘Abd-Allah b. ‘Omar said, ‘I asked the Prophet regarding it, and he said, “ If a horse is a kicking (striking) one, it is inauspicious ; and if a wife has known another husband beside her present one, and yearns for her former husband, she is inaus- picious ; and if a house is situated at a distance from a mosque, 80 that the call to prayer is not heard in it, it is inauspicious; but if
they are free from these objections (qualities), they are bless- ed.”’ 99993999 99
534 AD-pautri’s
«tis related in al-Afuwaffa’ that a man informed the Prophet that they lived in a house, and that their number was a large one and . their wealth considerable, but their number dwindled and their
wealth vanished. The Prophet thereupon said, “ Leave it as a blameable house.” He ordered them to go out of it, on account of their belief in its having caused that, and their thinking that the dwindling of their number and the vanishing of their wealth were due to the house; but it wis not as they thought, for the Great Creator,—cebebrated be His praises !—appointed that, as the time for the manifestation of His destiny and decree. Mon, however, ignore that, and attribute these things to an inanimate thing which can neither benefit nor injure. This is like the saying of the Prophet, ‘ There is no transition (of the mange), nor auguring of ar evil, nor is one having discased camels to bring them to water imme- diately after one whose camels are in a healthy state,” because God
ercates the mange in a hoalthy camel, but the person possessing heal- —
thy camels believes that the mange (in his healthy camel) is from that mange, which would thercfore molest his heart and faith. This has been already alluded to before. This houso (regarding which the above statement is made) was the honse of al-Aswad b. ‘Awf, the
brother of ‘Abd-ar-Rahmfin b. ‘Awf, and he it was who asked
about it.
It is related in the Sunan of Abf-Dawud, out of a tradition of Farwah b. Musaik, who said, “ I said, ‘O Apostle of God, we have a piece of land which is called Ard-abyan ; it is our agricultural and
pasture ground, but it is infested with a pestilential disease,’ or he —
said, ‘the pestilence in it is severe.’ Tho Apostlo of God there- upon said, ‘ Leave it, for from infection (al-kara/’) comes destruction (at-talaf).’” Ibn-al-Athtr states that (al-kara/) is mixing or intercourse with sickness and bringing disease near, and at-talaf is destruction. This does not belong to the subject of transition of disease, but to that of medicine, for the purity (goodness) of the atmosphere is one of the most important factors in (the soundness of) the health of bodies, whilst its corruption is one of the quickest causes of discase. (Information.) As-Suhailf states in the dissertation on the military expedition to Dh-Karad that there are twenty parts in
i
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BAYAt AL-HAYAWAN 535
" (the body of) the horse, each one of which is named after a bird ; out of them aro an-nasr (the vulture—the frog or frush of the
hoof of a horse), an-na‘dmah (tho ostrich—the muzzle of a horse),
* ql-hdmah (the owl—the head of a horse), al-bdz (tho faleon—?), as-
samdimah (the mountain swallow—a ring or feather on the neck of a horse), as-sa‘ddnah (a dovo—a hard, horny, warty substance grow- ing on tho inside of a horse’s leg,—the part of the vulva of a mare where the veretrum enters), al-kafdh (the sand-grouse—the buttocks of a horse—the forepart of the croup), adh-dhubdb (the common fly—a black speck in the pupil of the eye of a horse), al~‘usfiér (the sparrow—a prominent bone in the temple of a horse not reaching the muzzle—also the place whence the forelock grows—also a narrew blaze on the forehead of a horse), al-gurdb (the crow—each of the two extremities of the haunches in a horse that are behind the foropart of the croup), as-surad (a cortain bird—a certain vein be- neath the tongue of a horse—also a white blaze on the back produced by galls or by the saddle), al-kharab (a male bustard—the inverted hair on the flank of a horse), an-ndhid (a young bird whose wings have become complete and which is ready to fly, applied by some parti- cularly to the young of the eagle—a protraberant muscle or piece of flesh in the upper part of the arm or foreleg of a horse), and al- khuttdf (the swallow—the part of a horse which is the place of the heel of the rider). Al-Asina‘t has mentioned these and the remain- ing oncs out of them, and has quoted the lines of al-Jarir regarding them.
(Supplement.) The Imim Ahmad rolates with authentic autho- rities, on the authority of Abf’t-Tufail that a man having had a son born to him in the time of the Apostle of God, brought him to the Prophet, who taking hold of the skin of his forehead prayed fora blessing for him. The hair on his forehead then grew like the shapo of a blaze on the forehead of a horse. The boy then grew up into a young man, and when the time of the Khawarij came, he loved them, upon which the hair fell off from his forehead ; so, his father seized him, and fettering him imprisoned him, out of fear of his joining them. Abt’-Tufail said, ‘“ We then visited him, exhorted him, and said to him, ‘Do not you see how the blessing of the prayor of the Prophet
586 — Av-panint’s
has fallen off from your forehead ?? We continued doing-so, until he - turned back from their doctrines, upon which God’ yet restored the hair on his forehead ; ho then repented and romained in that atate | until he died.” |
At-Tabarant relates, on the authority of ‘A’idh b. ‘Amr, who said; “ T was hit in my face by an arrow while I was fighting on the side | of the Apostle of God, at the battle of Khaybar, and'when the blood — flowed on my face and beard and chest, the Apostle of God’ removed | it from me, and then prayed for me, upon which there formed on that part of the chest which was touched by the hand of the Apostle of | God, a large blaze like a blaze on a horse’s head. ”
Tbn-Dafar mentions in A‘la4m an-nubswah that a J ewish doctor of religion had settled down and made his home in Makkah ; he came one morning to an assembly containing the opulent men out of the Beni-‘Abd-Munaf and the Beni-Makhzém. He asked them, “ Is there a boy born amongst you last night (to-night) ?” and they replied, “We do not know of it.” He said, “In case you should make'a mistake, remember what I say. This night the prophet of this the last . religious sect is born, and his distinctive mark is that between his two shoulders there is a yellow mole with hair thickly’ surrounding it, as though it were the mane of a horse ; he. wil] refuse to suck (milk) for two nights.” The people forming the assembly then separated, wonder- ing over what he had said, and when they reached their homes, their women imformed them that a son was born to ‘Abd-Allah b. ‘Abd-al- Muttalib, When they met (again) in thoir assembly, and while they were talking about it, that Jew also came there, and they in- formed him of it, upon which ho said, ‘ Tako me to him that I may see him.” They therefore went forth with him, and going in where Aminah was, said to her, “ Bring your son out for us (to look at him).” She then brought him out, and they uncovered his back and saw (on it) the prophetic ring. The Jew thereupon fainted, and when he came back to his senses, on being asked (the reason of his fainting), he replied, “The prophetic office has now passed away from the Beni- Isra7il.” Ho then said, “ Do not rejoice over it, for they will attack | you with violence, the news of which will spread to the east and to the west.”
HAYA? AL-HAYAWIN 537
Al-Kalbt states in-the commentary on the words of God, “(Tho Jews say Ezra is the son of God ;) and the Christians say that the Mes- siah is the son of God ; that is what they say with their mouths, imitat- _ing the sayings of those who misbelieved before.—God fight them ! _ how they lie!’”’* that the Christians followed tho religion of al-Islam for eighty-one years after the translation of Jesus (to Heaven), pray- ing with their faces directed to the Kiblah and fasting during the month of Ramadan, until a war occurred between them and the Jews. There was a bravo and bold man among the Jews called Paul, who killed a large number of the followers of Jesus. He said one day to the Jews, “If the truth is with Jesus, wo have disbelicved him and we shall go to Hell-fire, and we shall be over-reached, if they enter Paradise and we enter Hell-fire ; but I shall scheme a dodge and mislead them, 20 that they would enter Hell-fire. | Now, he had a horse called the Eaglo (al-‘Ukéb), on the back of which he used to fight ; he hocked it, showed repentance, and threw dust on his head, upon which the Christians asked him, “ Who are you ?” He replied, “Paul your enemy. A voice from heaven declared to me, ‘ Your re- pentance will not be accepted until you become a Christian,’ and here, I have now repented.” They therefore took him into the church, and he entered a room in it and remained in it for a year, not going out eithor by day or by night, until he learnt the New Testament. He then came out and said, “ A voice from heaven has declared to me, ‘God has (now) accepted your repentance.’” They therefore believed him and loved him. He then went to Jerusalem and appointed over them as his successor Nestorius, whom he taught that Jesus, Mary, and God were three. He then went to Greece (ar-Rftm) and taught them there the doctrine of the divinity (#,4U!) and the humanity (wyelJ!). He told them that Jesus was neither a human being nor a jinni, but that he was the son of God, and he taught a man named Jacob this doctrine. He thev called a man named Malkan and told
him that God always was and always will be Jesus. When he had got ® proper hold over them, he called them three, one by one, and said to each one of them, “ You are exclusively mine, and I have seen Jesus in a dream and ho was pleased with me.” Ho also said,
2 Al-Kur’An IX-80.
538 AD-DAMiRi’s
to cach one of them, “I shall to-morrow kill myself; then invite people — to follow your persuasion.” He then entered tho slaughtering-place - and killed himself, saying, “I am doing this to please Jesus.” When - the third day came, each one of them invited the people to accept his . creed, and a party followed each of them, so that the Christians became — separated into three distinct bodies,—the Nestorians, the Jacobites, _ and the Malkantyah. They differed from, and fought with, one an- — other. Hence, Ged said, “ And tho Christians say that the Messiah is the son of God, that is what they say (their words) with their mouths, imitating the sayings of those who misbelieved before.—God fight | them ! how they lie! The authors (people) of meanings state that God would not have used the word words in conjunction with tho words mouths and tongues, unless it were a lie.
The Im&m Ibn-Balyan, al-Guzzalt, and others relate, that when ar-Rashid assumed the reins of government, all the learned men _visit- ed him, excepting SufyAn ath-Thawri, for he did not go, though there’ was friendship between them. This grieved ar-Rashtd ; so, he wrote a letter to him, in which he said, “‘ In the name of God, the Merciful, the Compassionate.—From the servant of God, Hardin, the Command- er of the faithful, to his brother in God, Sufyan b. Sa‘td ath-Thawri : —To wit, O my brother, you know that God has caused brotherhood to exist between the faithful,'and here I have become your brother in God, with a brotherhood in which I shall never cut the string of love for you, nor from which shall I ever cut off the affection for you. I am bound to you with tho most excellent love and the best of inten- tions, and wero it not for this collar (the khilafah) which God has placed round my neck, I should have myself come to you, even if it had been necessary for me to creep on the ground, on account of the love I possess for you in my heart. None of my and your brothers havo remained behind, without visiting me and congratulating me on the state I have acquired, whilst I (on my part) have opened the trea- sure-rooms and given thoin such valuable presents as have gladdened my heart and rejoiced my eye. But I consider you to have been tardy (in coming), and I am therefore writing a letter to you to inform you of my great desire for you. O Abf-‘Abd-Alléh, you know what has been related regarding tho merits of visiting a Believer and of going
warit aL-waYaWin 39
f to him. So, when this letter of mine reaches you, be quick, be quick.” ,. He then gave the letter to ‘AbbAd at-Talikant and ordered him to ’ take it to him and to be sharp in his ear and heart with any slight or . great circumstance that might transpire, so that he might inform j him (ar-Rashfd) about it. ‘Abbad stated, ‘I wont away to al-Kafuh and found Safyfn in the mosque. When he saw me ata distances ube rose up and said, ‘I seek refuge with God, the Hearing, the ° Knowing One, from the accarsed Satan! O God, Iseek refage with Thee from the wayfarer arriving with any news unless it be gootl ‘ * news !’ I then dismounted from my horse at the door of the mosque, upon which he got up to say his prayer, though it was not a time for prayer. I entered and saluted him, but none of his disciples raised . his head towards me. I therefore remained standing up, and none of . them asked me to sit down, whilst owing to their awe-inspiring appear- /ance tremors came over me; so, I threw the letter towards him. ; When he saw the letter, he trembled and moved away from it, as . though it were a serpent that had appeared beforo him, to his prayer- _niche, where he bowed, prostrated himself, and said the taslémah'*; - then introducing his hand into his sleeve, he took the letter, and ‘ crumpling it with his hand, threw it to those that were behind him, saying, ‘ Let one of you read it, for I shall have to ask for God’s pardon, if I touch anything that has been touched by a tyrant with his hand.’ One of them then extended his hand tremblingly to it, as _ though it were a serpent abvut to bite him, and then read it, whilst ' Bafyan kept on smiling like one ‘lost in astonishment, When he had - finished the reading of it, Safyan said, ‘Turn it ovor and writo to the tyrant on the back of it,’ upon which some said to him,‘ O Aba- “Abd-Allah, he is the Khalifah ; it would be better if you were to write on a clean white sheet of paper,’ but he replied, ‘Write to the . tyrant on the back of his own letter ; if he has acquired it lawfully, he will be rewarded for it hereafter, but if he has acquired it unlaw- fally, he will hereafter burn for it, and nothing that has been touched by a tyrant will remain with us to corrupt fur us our religion.” They thereupon asked him, ‘ What shall we write to him ?’ He said, ‘ Write , to him, “In the name of God, the Mercifal, the Compassionate. From _ the dead servant (of God) Safyan to the proud servant (of God), one
2 Salutation after prayer.—Seo Lane's Lex. art. pin .
540 AD-DAMIRI'S
od J 4 “4 ‘
ye
elated with vain hopes, Haran, who has been deprived of. the sweet. : ness of Faith and the pleasure of reciting the Kur’in.. To wit,—I write to inform you that I have, verily, cut off the rope of your friend-*! : ship and cut off all your affection, whilst you have made me a wit- | neas against you by your affirming against yourself in your letter,” } with regard to your having attacked the public treasury of the Mus-' ‘ lims, and to your having spent it in a way not demanded by its . claims, and wasted it for no purpose of its; you are, however, not * satisfied with what you have done, ata distance from me, but you 1 must needs write to me, thus making me oa witness against you. As : ‘ to me, I, verily, bear testimony against you,—I and my brothers who have been present at the reading of your letter,—and we shall here- * " after give that evidence before God, the just Judge. O Hartn, you:! ; have ransacked the public treasury of the Muslims without their cone. sent. Have their hearts become pleased by your conciliatory action, ' and the executors of it on the carth of God, and the exertera in the; causo of God, and the traveller,—are they pleased with it? or are the © rememberers (bearers) of the Kur’in and the people of learning, that * i3 to sny, the practical appliers of learning, pleased with it? or have : the orphans and widows become pleased with your action ? or have : any of your subjects become pleased with it? U Haran, tighten your lower garment, and prepare a reply for the question, anda veil : (covering) for the trial, and know that you are to stand before the just Judge. Fear God about yourself, for you have deprived yourself of * the sweetness of knowledge and the renunciation (of the world) and the pleasure of reciting the Kur’an and sitting in the company of good | men, and have chosen for yourself to become a tyrant and.a leader for .: tyrants! O Harfin, you have mounted the throne, put on silken clothes, | hung curtains over your door, and likened yourself by screening © (yourself) to the Lord of worlds ; then you have caused your soldiers, | to sit at your door and curtain,—the tyrants, who tyrannize over men | and do no justice, who (themselves) drink wine and yet punish the. drinker (of it), who (themselves) commit adaltery and yet panish the — adalterer, who (themselves) steal and yet cut (the hands of) the thief, | who (themselves) kill and yet kill the marderer! Are not these orders , ! applicable to you and them, before they can make them applicable to the people? O Harén, how would it fare with you hereafter when the
4
garvit AL-HAYAWAN 541
‘ erier on the behalf of God will cry out, ‘Collect the tyrants and their - helpers,’ and you will advance before God with your hands tied to your neck, which nothing can free but your uprightness and justice, and
, with the tyrants about you, and you as their leader or conductor to the
Hellfire! O Harfn,. and I should be, as if watching you, when you
will be seized with a suffocation like that of quinsy and will have
reached the goal! You will then see your good actions in the
scales of uthers, and the evil actions of others in your scales, over and
above your own evil actions,—a trial over trial and a torment over tor-
ment. QO Hrfn, fear God with regard to your sabjeots and preserve ‘(the religious law of) Mubammad. in his sect, and know that this state has not come to you alone, but it is one that has not become yours without (previously) having become that of others, and the world thus treats its people one after another; thore are some out of them who provide themselves (in it) with a provision which benefits them, and there are others who lose both this world and the future one. Beware, and again beware of writing to me again after this, ‘for I shall not reply to your letter. And salfims.”’ He then threw the letter as it was, unfolded and unsealed. I took it and proceeded with it to the market-place of al-Kifah, that exhortation having made an impression on my heart. I cried out there, ‘O people of al- Kftfab, who will purchase a man that hns fled to God ?? upon which they produced before me dirhams and dinfrs. I, however, replied, ‘I have no need of wealth ; but I want only a woolen doublet and a kafaroint clonk.s They were brought to me ; so, I stripped myeelf of the garment which I had on and with which I used to sit- with the Commander of the faithful. I then proceeded barefooted and walk- ing, leading the horse which was with me, until I arrived at the gate of ar-Rashid. The person at the gate laughed at me and then ob- tained permission for me to enter. When ar-Rashfd saw me in that condition, he rose up and then sat down and commenced to slap his head an face and to scream in a wailing manner and to say, ‘The messenger is benefited whilst the sender (of the message) is dis- appointed; what have I to do with this world, when the kingdom
will pass away quickly from me!’ I then threw the letter towards _
him in the same manner that it was thrown to me. He commenced
2 Akind of Kific garment.
o =, eal
512 AD-DAMiRi’s
then to read it, upon which tears began to flow over his face and he. kept on sighing. One of the men in the assembly said, ‘O Command- er of the faithful, verily, Sufyan has emboldened himself against you ; would it not be,a good thing if you sent for him, had heavy irons put on him, straitened his condition in a prison, and made an example of him for others?’ upon which Har(n said, ‘Leave Sufyan and his business alone. O slaves of the world, he is deceived whom you have deceived, and wretched is he whose companions you have become! Safy&n is (in) himself a creed.’ This letter of Suafyan’s always remained with ar-Rashtd, and he used to read it after every prayer and cry, until he diod.”
Ibn-as-Sam‘Anit and others relate that al-Mansfr used to hear about Sufy&n denouncing him for not acting up to the Trath; he therefore sent for him, but Sufyau fled to Makkah. When al-Man- sir went to the pilgrimage, he sent the executioners (crucifiers) be- fore him and said to them, “ Wherever you find Sufyan, crucify him.” The cruacifiers arrived and set up the wooden crucifix. The news of it came while SufyAn was asleep with his head on the lap of al-Fadail b. ‘Iyfd and his feet on the lap of Sufyan b. ‘Uyainah. They said out of fear and kindness for him, “‘ Do not let the enemies rejoice over our misfortune,” upon which he rose up and walked to the Ka‘bah and held fast its curtains at the Multzam.* He then said, © “By the Lord of this building, he will not enter it!” meaning thereby al-Mansfr. Thereupon al-Mansfr’s dromedary slipped in al-Hajén,* and he fell from its back and died immediately. Suafy&n | then came forth and said prayers over his body. An allusion has already been made to some of Sufyan’s qualities and his death under the letter ¢ in the art. plead I,
(Lawfulness or unlawfulness.) Ash-ShAfitt states that such animals out of pure Arabian horses, horses froma mean sire by a blood mare, and jades as bear the name of horses are lawful to eat, This is the statement of the Kadi Sharaih, al-Hasan, [bn-az-Zabair, * Até’, Sa‘id b. Jubair, Hammad b. Zaid, al-Laith b. Sa‘d, Ibn-Sirin, al-Aswad b. Yazid, Sufyan ath-Thawrt, AbQ-YQsaf, Muhammad -b.
' ~
1 A place between the door of the Ka‘bah and the Black Stone. * The. grave-yard near a hill of that name towards the upper part of Makkah.
BAYit AL-HAYAWIN 543
al-Hasan, [bn-al-Mubarak, Ahmad, Ishak, Abéi-Thawr, and a party of the ancient religious teachers. Sa‘id b. Jubair states, “I have never eaten anything better than an armpit ora groin ofa jade.” The . proof of it is what al-Bukh&rf and Muslim are agreod upon, out of a tradition of Jabir, who said, ‘‘ The Apostle of God prohibited, at tho battle of Khaybar,: the flesh of domestic asses and - allowed the _ flesh of horses.”
Aba-Hantfah, Malik, and AwzA‘t hold the doctrine of its being an undesirable (disapprovable) thing, but with M&lik its disapprov- ableness amounts to uncleanness requiring subsequent cleaning, and _ not to unlawfulness. They quote as their proof for it, what is given in the Sunan of Abd-Dawud, an-Nasa’i, and Ibn-Majah, namely, that the Prophet prohibited the eating of the flesh of horses, mules, and asses, on account of the words of God, “ And horses, and mules, and asses, for you to ride upon and for an ornament.”?
The author of al-Hiddyah, a follower of the school of Abi-Hanf- fah, says, “If you say that the verse gives the sense of giving a gift and eating as their highest use, and that the All-wise would not leave off the giving of the highest happiness and give instead one of a lower degree, I say that the reply is that the verse gives the sense of the general use, for the most common uses of horses are an ornament and riding, superior to eating, just as the saying of tho Prophet, ‘ Let him clean himself with three stones,’ conveys the sense of its being an usual thing, for mostly cleaning (uaftor a call of nature) is not done but with stones.” Ash-Sh&fit and those that agree with him state that the object of the verse is not to declare tho lawfulness or unlawfulness (of horses), but the object is God’s informing men (His servants) of His favours and calling their attention to the perfection of His power and His wisdom.
As to the tradition which Abf-Hanffah, Malik, and those that agree with them quote (in support of their statement), the Imim Ahmad states, “It is not supported by good authoritics ; there are two men among them who are unknown, and for such a tradition as this, we do not give up authentic traditions,” The two Shaikhs relate, on the authority of Jabir b. ‘Abd-Allih, who said, “The Prophet
s Al-Kur'tn XVI-8,
IN
544 -AD-DAMIRi's
‘
prohibited at the battle of Khaybar (the use of) the flesh of dumestio asses and allowed (the use of) the flesh of horses.” In one version the words are, “The Apostle of God gave as to eat the flesh of horses and prohibited us from (eating) the. flesh of domestic asses.” -At- Tirmidhi has related this and held it to be authentic. In another version tho words are, “‘ Wo journeyed,” that js to say, with . the Prophet, “and wo used to eat the flesh of horses and drink their milk.” It is related in the two Sahths regarding Asma’, the daughter of Ab(-Bakr ag-Siddik, as having said, ““ We slaughtered a horse (or mare) in the time of the Apostle of God and ate of it.” In one ver- sion it is said, “ We were then in al-Madfnah.” In the Afusnad of the Imfém Ahmad it is thus given, “ We slaughtered a horse (or mire) in the time of the Apostle of God and ate of it,—we and the people of his house.”
It is related, on the puthority of Ibn-‘Abb&s, who said that when two armies meet (in a battle-field), the horse says, ‘‘ Holy, sacred, the Lord of angels and the revelation !” and that on that account, it has a double share of the spoil allotted to it. ‘Abd-Allah b. ‘Omar b. Hafs b. ‘Abd-Allah b. ‘Umar b. al-Khattab has also related similarly, on the authority of the Prophet; and this (double share) is not given to any but one * horse, whether it be an Arabian one or not, because God,—celebrated be His praises!—has said, “ Prepare yo against them what force and companies of horse ye can.”* He does not make any distinction between Arabian and other horses, nor is there any difference mentioned in any of the traditions, but the word is used (in them) as applicable to all, as in the saying of the Prophet, “There is good tied up in the forelocks of horses till the .Day of Jadgment,—a recompense and spoil.” The Imém Abmad states that for any but an Arabian horse only one share is to be given, whilst an Arabian horse has two shares, on account of a tradition (53!) * received to that effect, on the authority of ‘IJmar, but it is not trae as regards his having said so. A lean horse or one which is of no use in war, is not to be given two shares, for it is a source of inconvenience and trouble to its master. :
t This isso stated, because some are in the habit of taking with them an extra horse in war, to be used in the event of the first one becoming dis- abled. * Al-Kur’in VIII-G2. 8 A tradition related by a Companion (of the Prophet) without stating that it is on the authority of the Prophet.
gavit aL-Bayawin 545
It is the daty of. the imam to look after the horses when they enter a hostile country, and none but a strong horse is to be admitted. A share is to be given for a borrowed or a hired horse, and the share ‘ would go to the borrower or hirer. It is true that a due share is to be given for a forced horse, on account of deriving a benefit through it, and the correct thing is that it belongs to the rider; but some say that it belongs to the owner. If the fight takes place in water or in a fort, in which a horse is brought, it is to have its due share, because perhaps it may be wanted. If two persons bring a horse conjointly between them, they are not to be given the due share of a horse, because neither of them is present with a complete horse ; but some say that each of them is to be given the due share of a horse, because he has a horse which he may ride; others say that each of them is to be given half the due share of a horse, and: perhaps this is the correct view. If two men ride one horse and are present in an engagement, according to some of the religious doctors, they are to be counted as two horsemen and are entitled to six shares, but according to others they are to be reckoned as two foot-men, on account of ita inability to attack and flee. Some say that they are entitled to four shares, two being their own shares and two for the horse. Ibn-Kajj has selected a good fourth view, namely, that if it has the strength of attacking and fleeing, notwithstanding the two men riding it, they are entitled to four shares, otherwise to two only.
(Information foreign to: the subject.) It is said in Shir‘at al- Isldm that a (good) general of an army ought to resemble in (certain) qualities certain creatures :—he ought to be in heart a lion, neither being a coward nor fleeing ; in pride a leopard, not humiliating him- self to his. enemy; in bravery a bear, fighting with all the members of his body; in assault.a pig, not retreating when he attacks; in a raid a wolf, committing a raid in. another place when disappointed in one; in carrying heavy. arms an ant, which bears (burdens) double the weight of its body ; in firmness a stone, not moving from his. place ; in patience an ass, when the blows of swords, the plang- ing of spears, and the piercing of arrows fall heavily on him; in fidelity a dog, which when its. master enters fire follows him; in ‘taking advantage of an opportanity a cock: in watching a crane ; and
85 3
i catenin ee
546 AD-pAMtRi’s ! in fatigue like al-ydr, which is a small animal found in Khurésdn and | which grows fat over fatigue, distress, and. difficulty, as will be de-. scribed hereafter under the letter cg. ;
(Side-information.) If an ass covers a mare, and causes her to. become pregnant, the milk of that mare is lawful and pure, the stal- lion not affecting the state of the milk in this case, which is different from what obtains in the case of human beings, for the milk of the mare is derived from the fodder and thereforo follows in’ the matter of lawfulness the flesh of the mare; the covering by the stallion does not give rise to this milk, and therefore no degree of unlawfalness arises in this case, on account of the stallion and (for anything), excepting for its own young one specially, for it is the (joint) product of the stallion and the dam, the degree of unlawfulness preponderat- ing in it, As to the milk, it is not produced by covering, but through the fodder, and is therefore not unlawful.
(Information.) The Prophet had several horses. 1 As-Sakhb, ‘which he purchased from a Badaw! belonging to the tribe of Beni- Fazfrah for ten awdk (of corn) in al-Madinah. It was black, and its name with the Badawt was ad-Daris, but the Prophet named it as-Sakb, which is derived from the sakb (pouring) of _ water, as though it were a torrent; as-sakab also means the anemone. It was the first horse on which the Apostle of God went forth on a military expedition. 2Sabbah, which was the one that the Prophet had a race on; he won the race, upon which he was delighted. 38 Al-Maurtajiz, which has been already mentioned before and which was so named on account of the excellence of its neighing. 4 Al-Lizéz, which, as-Subaili states, means one that does not run a race without persevering init. 5 Ad-Durubb(?). 6 Al-Lahif. As-Suhailt states that it means as if it covered the earth with its speed. Some call it al-Lakhif, which is the name given by al-Bukhart in his Jami‘, out of a tradition of Ibn-‘Abbas. 7 Al-Ward, which was given to him asa present by Tamim ad-Dfri, and which he subsequently gave to ‘Umar b. al-Khat{ab, who sent it in the cause of God. It was the one which he found being sold cheap. Regarding these seven horses the authorities are agreed. Some say that the Prophet had others, be- sides these, namely, Ablak, Dhf’l-‘okkal, al-Murtajil, Dhd’'l-lammah, as-Sirhan, al-Ya‘sfib, al-Bahr, which was of a bay colour, al-Ad-ham,
HAYAT AL-HAYAWILN 5147
Malawnah, at-Tirf, as-SabA, al-MarAwuh, al-Mikdim, Mand@b, and ad- Dartr. As-Suhailf has mentioned these among the horses of the Prophet. Regarding these fifteen horses there is a difference of opinion. The Hafig ad-Dimy Att and others have written long accounts of them.
(Proverbs.) The Prophet said, “I and the Hour of Judgment have been sent like two horses running for a wager; one of us is nearly overtaking the other by the distance of the ear.” “They two are like two horses running for a wager,’ applied to two persons who are equal to each other in anything, this simile being applied at the beginning (of a contest) and not at the termination (of it), for the termination undoubtedly shows which one outstrips. ‘“‘ More clear-sighted than a horse.” “ More submissive than a horse.” ‘‘ More vehement than a horse.” “ Such a one is like the horse Ash kar (a bay horse), which, if it advances, is stabbed in the neck, and if it remains behind, is hamstrang,” for the Arabs regard a bay horse among horses as ono of evil omen.
(Sapplementary information.) It is mentioned in al-Jhyd’ in the third chapter ont of the part Kitab Ahkdm al-kasb that it is related, on the authority of one of the champions in the cause of God, who said, “IT mounted my horse for the purpose of killing an onager, but my horse failed me, so I retarned; then the onager having approached me, I advanced again, bat the horse again failed mo ; then I advanced again, but the horse again failed mo, whilst [ was never accustomed to such a behaviour on its part. I therefore returned sorrowfually, and sat down with my head bent down and a broken heart, on account of my having missed the onager, and what I had seen of the quality of the horse. I placed my head on a polo of tho tent, and my horse stood
before me. I dreamt as though the horse were talking with me ; it said, ‘By God, who is above you, you desired thrice to take the onager on my back, whilst (only) yesterday you purchased fodder for me and gave as its price a bad or rejected dirham ; this will never do.’ I woke up frightened and went to the fodder-seller and changed with him that dirham.”
(Farther sapplementary information.) Ibn-Bashkuwaél relates in Kitdb al-Afustagtthtn b?lldh regarding ‘Abd-Allah b. Mubarak, — one who held fast his faith, knowlodge, and picty,—as having said, “I went forth on a holy war, and I had a horse with me. While I was
0 SN Es © na AO iabess ow
548 ap-pamtsi’s
ina part of the road, the horse fell down in a fit of epilepsy, upon
which a man beautiful in countenance and sweet in odour passed by me, and asked me, ‘ Do you wish to mount your horse 7’ so, I replied,
‘ Yes.’ He then placed his hand on the forehead of the horse until it
reached its nostril and said, ‘O disease, I conjure thee by a might, the
might of God, by a glory, the glory of God, by a strength, the strength
of God, by a power, the power of God, by the formula of the unity of. God, (“ There is no deity but God! ”’), by that which has been written
as having come from God, and by the formula of “ No’ strength. nor.
power but in God!” that thou shouldst vanish.’ The horse thereupon
shook and got up, and the man seizing the stirrups said, ‘ Mount.’ I’ then mounted and joined my companions. When it was the next: morning, we presented ourselves before the enemy, and I found him : before us. So, I asked him, ‘ Are not. you my friend of yesterday?’ He replied, ‘ Yes.’ I said to him, ‘Task you by God, who are you?
upon which he jumped up and stood up, and the ground under him
shook and became green. 1 then knew that he was al-Khidr.” Ibn-—
al-Mubfrak (further) said, “I never said these words over a sick
person without his being cured by the order of God.”
(Properties.) If a tooth of a horse be hung on the person of a. child (boy), its teeth will come forth easily without any pain. If its" tooth be placed under the head of one who snores in his sleep, his snoring will cease. Its flesh removes windiness, If its sweat be— painted on the pubes and in the armpits of a child (boy), no hair will | grow on those parts. It is a deadly poison for beasts of prey and all (kinds of) serpents (tha‘dlin.) Ifa hair out of the tail of a horse be | taken and fixed in an extended way over the door of a house, no bug will enter that house while that hair is in that’ state. If a woman drinks the blood of a jade she will never conceive. If the ashes of a hoof of a horse be mixed with olive oil and applied over scrofulous glandular swellings in the neck, it will cure them. I£ squill be re- * duced fine and rubbed over tho teeth of a restive horse, it will become — mild, and its refractoriness will disappear. If the dung of a horse be | dried, redaced to a fine powder, and then sprinkled over wounds, it will stop bleeding in them; if it be used as a oollyrium for, a— white opacity in the eye, it will remove it; and if it be used as a fumigatory, it will cause a footus to come out of the womb.
BAYiT AL-BAYAWIN 549
(An article on the subject of dyeing jades.) The author of ‘Ayn al-khawdss states that, if water be made very hot, so hot as _ to remove hair, and then poured over a jade, it will remove its hair ; and it will then have new hair growing on it, of a different colour from that of the hair which is removed. He states that the plan to make it of a brownish gray colour is to take the dross of lead (murdar éanj ), galls (‘a/s ), verdigris ( zinjdr ), lime, the vitriol used by shoe- makers, and the clay from a sea-inlet, in equal parts, to pound them all together, then to knead them with hot water, and then to dye a jado with it, leaving it on for a day and a night and washing it off the fol- lowing morning, upon which the jade will become of a gray colour.
If it be applied to some parts of its body (only), leaving the rest (antouched), it will become particolonrd. To make it of a dapple- gray-colour with alternate specks of ash-colour and red, the plan is to cook thie alkali-plant (al-hurd ) with the leaves of oleander ( difla’ ) and to cdok it also with glasswort and the pulp of datura (Usle 55m), and then to wash jades with it, upon which they will bedome of an ash-gray colour. Another plan also to make them of a brownish colour is to take the rind of fresh walnuts, to cook it with myrtle and the rust (dirt) of iron, and then to wash the jade clean
with it and to apply it over it, upon which it will become blackish gray, and the blackness of it will remain six months.
(Interpretation of itin dreams.) A horse in a dream may be interpreted, in the case of a pregnant woman, as a son who will be- come a horseman. A horse may also be interpreted to miean travell- ing, merchandise, a partner, aiid a woman. If one dieanis that a horse has died in his hand, it indicates for the person té whotn the horse belongs, the death of a-son, or,a wife, or a partner. A parti- coloured horse in a dreain indicites a fanious riobleman, which has béen already mentioned under the letter ¢ in the art. add . A black horse and a gray one indicate wealth ;a yellow one and a sick one indicate illness for a person that rides (ina dream) one of them or both of them. A chestuut-coloured horse indicates debt and grief, but some say that it indicates misbelief. Ibn-Strin said, “ I do riot like 4 chestnut-coloured hdrse; on account of iti resemblance to blood.” A gray oné indicated a miaii whd id a good penmian ;—so; it was interpreted by Ibn-Sirin, who said, “Do not you see that it is
550 AD-pAMtin’s -.
black on white.’ A bay horse indicates strength and amusement . (play), and sometimes it indicates war and striking. If one mounts a'
horse (in a dream) and makes it ran antil it sweats, he will enter upon _ an affair in which he will be under the control of his desires, and
there will be destruction of property, on account of the place of the
sweat ; sweat also indicates fatigue. As to galloping (running), it
indicates the commission of lustful things, on account of the words of. God, “* Ran not away, but return to what ye delighted in.” * He who alights from his horse (in a dream) and has no intention of retarn+ ing, will, if he is a walt (governor), be dismissed from his appointment. A refractory horse indicates n madman, and a restive one indicates a
negligent, tardy, and insolent man. If one dreams of his horge’ s tail
having much hair on it, his wealth and children will increase, and, if he is a sultan, his force will increase. He who cuts (in a dream) the
tail of his horse, will not leave behind him a son, and if he has (many)
sons, they will die ; and if he isa sultfn, his force will vanish ; and in | the same way, if the hair of the tail be plucked, it indicates that the army which follows the rider of the horse will disperse (separate). He who rides a horse (in a dream), ifhe is one of those for whom it is suitable to ride horses, will acquire honour, fame,'and wealth, on account of the words of the Prophet, “ Prosperity (good) is tied to the forelocks of horses.” Sometimes it indicates that he will encounter a liberal man, and sometimes it indicates that he will go on a journey, for the word as-safar is derived from al-faras, If itis a generous horse, he will be protected from his enemy ; if itisa colt, he will be blessed with a handsome son ; if it is one of a mixed breed, perhaps he will live for a long time ; if itis a jade, he will become of a middl- ing state, neither independent (of others) nor poor ; if the horse is a confined one, if he (the dreamer) is a bachelor, he will marry a hand- some and rich woman,—one likely to have many children. A horse with a good origin indicates a noble person, in comparison with one that has not a good origin. A horse sometimes indicates a beautifally built house. Ibn-al-Makri states that, he who dreams of having mounted a gray horse, will acqaire honour and a victory over his enemies, because it is one of the horses of the angels ; a black (brown) horse indicates anxiety ; one marked with a white spot on its fore-
2Al-Kur’dn XXI-13.
BaYit AL-HAYAWAN 551
head and with one hind-foot white, indicates learning (knowledge), piety, and religion, on account of the words of the Prophet, “You will arrive on the Day of Judgment with white spots on your foreheads shining in your faces, from the traces of the obligatory ablution for prayer.” . He who mounts a bay (kumait) horse, will perhaps drink wine, because it is one of the names for it. He who rides a horso belonging to another person, will acquire the other man’s position (in life) or follow his ways, especially if the mounted beast is a well- known one and fit for him. (nd of Ibn-al-Mukri’s statement.) He who dreams of leading a horse, will seek the service of a noble man. There is no good in being mounted on a horse ina place which is not a place for riding, such as the top of a house, a wall, or a prison. Sometimes a castrated horse indicates a slave ; and whatever one sits upon (in riding) may be interpreted to have a meaning suitable for it ; thus as-sarj (a saddle) is indicative of a horse, al-kiir (x camel’s saddle) of a camel, and in the same way al-mahmil and al-havwdaj, al-mihafah of mules, and al-barddi‘ of asses. He who rides an animal that is not suitable for the purpose of riding, brings upon himself or others trouble which he or they are not able to endure. An unled beast without a bridle indicates an adulteress, for she behaves as she pleases, and in the same way a horse suffering from ophthalmin. He who dreamsof eating the flesh of a horse, will get good praise and a good name. Some, however, say that he will fall ill, on account of its yellow colour. He whose horse quarrels with him, will have his slave rebelling against him ; but if he is a morchant, his partner will turn against him. The following is among the interpreted dreams :— A man camo to Ibn-Sirin and said to him, “I dreamt that as if I
were mounted on a horse whose legs were of iron.” Ibn-Sirin said, ‘‘ Look out for death.”
ye ue on) (Faras al-bahr).— [The river-horse.—Hippopotamus. } A certain animal found in the Nile in Egypt, having a mane like that of a horse and cloven fect like those of a cow. It is wide in the face and has a short tail resembling that of the pig. Its appearance re- sembles that of the horse, but its face is wide, and its akin excessively
_ thick ; it ascends on dry land and eats green plants, and sometimes kills man and other animals.
552 AD-DAxMiRi’s
(Ita lawfalness or unlawfulness.) It is lawful to eat it, becanse it is like wild horses, which mostly cause injury.
(Properties.) If its skin be burnt and mixed with the flour of pulse and then applied to cancer, it will cure it in three days. IE its gall-bladder be left for thirty days in water, and then pounded and mixed with honey that has not been exposed over fire, and used as a collyrium for fourteen days or twenty-four days, it will: remove the black humour (water) from the eye. Its tooth is beneficial for pain — in the belly, if it be hung on the person of one who is on the point — of death from pain in the belly due to indigestion or over-feeding ; he will be cured by the order of God.‘ If its skin be burned in the middle of a town or a village, no calamities will oocur in it, and if it be burnt and applied on an (inflammatory) swelling, it will take it — away and relieve the pain due to it.
(Interpretation of it in a dream.) A hippopotamus in a dream indicates a lie and an affair that will not be completed.
(Another section of it.) Tho sea ina dream may be interpreted as.bondage and imprisonment for one who has fallen into it and is not able to come out of it. It may also be interpreted as a learned and liberal man. The Arabs speak of him as “the sea of knowledge” and “the sea of liberality.” It may also be interpreted as this world. He who dreams of sitting in the middle of the sea or lying. on it, will have dealings with a king, and will be in danger with regard to him, for nobody can trust in it as being secure from drown- ing in it. Hewho dreams of drinking water out of the sea, will . obtain wealth from the king, and if he drinks the whole of it, he will | get the whole wealth of the king. If one sees the sea from a distance without mixing up with it, it indicates an affair which will escape from his hands. Ifa person who has a partner dreams of drinking its water, he will separate from his. partner, on account of the words of God, ‘‘ When we divided for you the sea.”* He who dreams as if he were walking in the sea on a dry road, will be secure from fear, on account of the words of God, “ And we inspired Moses, ‘ Journey by night with my servants, and strike out for them-a dry road in
» Al-Kur’dn 11-47.
a TE ae oe re a
gaYir AlL-HAYAWAN 553
the sea. Fear not pursuit, nor be afraid!'”' He who dreams of diving into the sea for the purpose of taking out some pearls, will enter into the concealed and obscure part of knowledge. He who divides the sea by swimming over to the other side, will be delivered from terror and grief. He who dreams of swimming in tho sea in winter, will suffer from anxiety and grief in regard toa king, or will be attacked with illness, or will be imprisoned, or will suffer from pain due to windinoss. If the sea encroaches on the road of men and wet their piece-goods, or the wild animals out of it eat the food of men, the king will tyrannise over the people of that quarter ; sometimes it indicates long and continuous misery that year, especially if the sea is rough and has many waves on it, for it then indicates much damage.
A lake in a dream indicates kAdts, walts, and slaves, who do things by orders. A small lake indicates a wealthy woman. If the sea be calm, it indicates idloness. A lake indicates for a traveller a difficulty of travelling. |
(Supplement.) As toa river in a dream, it indicates a glorious man. He who enters a riyer (in a dream), will mix with a great man. Drinking from a river is not considered a good action. Some say that it indicates travelling for one who enters it, for its water
‘( always) changes and travels. He who dreams of jumping from a
Fiver to the other side, will be saved from anxiety and gricf and will gain a victory over his onemy. Entering a river is indicative of entering into the service of a sulfin. If water runs in streets and
' _ market-places and men use it for performing the obligatory ablution
for prayers and derive other benefits from it, it indicates the upright- ness of the sultan; if it runs on the tops of houses and wets the goods of men in the houses, it indicates oppression un the part of the sulf&n, or an enemy rebelling against the people. If one dreams of a river coming out of his house and riot injuring anybody, it indicates kindness on his part, which he will show to men. He who dreams of having become a river, will die from loss of blood.
2 Al-Kurin XX-79—80.
: 554 _ AD-pamirt’s
(Another section.) As toa spring of water in a dream, it inc . cates munificence, fuvours, and acquirement of a state of socurity,’. the dreamer isan honest man. He who dreams of a spring of water, : gushing out of his house, will purchase f female slave. IE it come: }
health. The eprings to be disliked-are those the hin of whieh, 4 stagnant and does not flow. He who drinks in a dream the water of
in it. ‘
tw (al-Farsh).—Young camels. Some say that it means such camels, bulls or cows, and sheep or goats, as are not fit for anything: but slaughtering. In this sense are the words of God, “(Of cattle): there are some to ride on and to spread. "4 God has used the word: (for) riding (iu 3x¢) before spreading(U y>), because among the uses of cattle it is the grentest, as they are used both for eating and riding’ or carrying loads. AlJ-Farrd’ says, “I have not heard a plural for al-farsh,” and adds that it is possible that it is a root so named on. account of the saying, 33 cgilad aU} l¢%,5, that is to say, God spread them abroad (a, lg). |
td a | (al-Furdnik).—Tho same as al-babr and al-bartd, which
is the animal that warns of the presence of a lion, and which has been already described under the letter ».
yy t (al-Furfur).—Like hudhud. A certain small aquatic bird about the size of a pigeon.
J Soul (al-Furfir).—Like ‘usfér. A certain bird ;—so al-Ji w= hari says. It is perhaps the same bird as the previous onc.
2 Al-Kor’An VI-148. “That is, spread out when slaughtered, or from the hides and wool, etc., of which a bed is 5 made. " Foot-note, Palmer's T. of the Kur’An.
gpayit AL-wAYAWiN 555 |-Fara').—The firstling of any animal of tho cattle-
vfirmed in the two Sahihs, on the authority of Abd- t the Prophet said, “ There is neither (to be) a firstling al-‘attrah) which was sacrificed in the month of Rajab as .” they used to slaughter it, but did not eat it, hoping a blessing to descend on the dam (of the victim) and for ing of it. Al-‘atfrah was a victim, which they used to he first day of the month of Rajab and which they used ar-rajabtyah. 1ess or unlawfulness.) There aro two views regarding al of these two practices, the correct one being that fit has declared explicitly and which the traditions have ely, that they aro not to be disapproved, but to be liked.
wad relates, giving respectable authorities, that the Pro- ed the practice of the Badawt Arabs of contending ono
for glory in hocking or slaughtering camels,* which ation for glory, for thoy used to take a pride in tho fact of them’ being able to slaughter a number of camels; ghtored the largest number won. The Prophot disap- flesh, lest they might be consecrated to others than God.
wad also relates that the Prophet prohibited the cating E persons given to rivalling ono another on account of Aut),
ation.) [The author hero gives an incident of rivalry in camels, which occurred between Glib, the father of ) poet, and Suhaim b. Wathil].*
‘al-Fur‘ul).—Like kunfud. A young hyena. PI, al-fard'il. taki relates, on the authority of ‘Abd-Allah b. Zaid, who ed Aba Hurairah regarding the young one of the hyena,
1 J,3 lao, For an explanation of this practice see Lane’s Lex. art pie, # De Slane’s T. of Ibn-Kh.’s B. D. Vol. III, pp. 618—614.
wn — — _ -e.w
556 AD-pDAMini’s
and he repplied, ‘It is al-fur‘ul, and the penalty for (killing) it (in the state of thrdm) is a ewe.’” Abt-'Ubaid states that according to the Arabs a fur‘ul is a young hyena, and that what is intended by the above tradition is that it is lawful, holding the satie position as goats and sheep. Al-Kumait says :— “Round about it are heard the cries of young hyenas (al- fard‘il) Howling to famished young wolves.
That is to say, round about the water to which they had come for the purpose of drinking it.
(Proverbs.) ‘ More confounded and perplexed (agzal) than a young hyena.” The word agzal is here used in the sonse of al-gazal mmacting in an enticing manner and importunating. Al-Maydant says that it is in the sense of al-gazal <= becoming confounded, that is to aay, al-kharik = becoming struck with astonishment and fear. (azil al- ° kalb means that, when a dog follows a gazelle and overtakes it, the latter utters a cry in its face, upon which it flags (in its pursuit) and becomes confounded. Perhaps a young hyena does the same thing when it follows its game, and therefore the proverb, “ More confounded or perplexed than a young hyena.”
| Ibn-Hisham states that ‘Irimah b. Abt-Jahl threw down his spear ut the Battle of al-Khandak and was defeated, upon which Hassan b. Thabit said about him :—
“He fled and threw away his spear to us; O ‘ikrimah, would that you had not done it! And you turned away running like the male ostrich, Which wanders away from the right way; You will not have your back at easé and happy, ' As if your back were the back of a young hyena ( fur‘ul).”
03 a) | (al-Farkad).—A calf. Abié-farkad is a sobriquet of the wild bull.
old) (al-Firntb).—Ibn-Sidah says that it is thé same as the
rat or mouse. Some say that it is a young one, the product of a rat or a mouse and a jerboa.
BAYAT AL-HAYAWAN 557
aye gall (al-Furhtid).—Like julmild. The young one of a lion. Some say that it is a young one of a wild mountain-goat. It is also applied to a thick and compact youth or boy. The word is declined and inflected. 04. a he (a boy or youth) became fat.
r yet | (al-Farraj).—A chicken (the young of the domestic hen.) Al-furrdj is a dial. var. of it given by al-Lihyfni. PI. al-fardrt). Al-Jawhart quotes from al-Asma‘t :—
“They approached from a well and a garden,
And the party was fatigued from walking ; They walked in parties after parties, Like the walking of chickens (al-fardrij) with hens.”
(Its lawfulness or unlawfulness and properties) aro like those of the domestic hon.
(Interpretation of it in a dream.) Chickens indicate the chil- dren of a captive, because domestic hens indicate slave-girls. He who hears (in a dream) the cry of chickens, will hear the words of a wicked and immoral people. He who dreams of eating the flesh of chickens, will take the wealth of a generous man. Chickens indicate an affair which will be finished quickly without fatigue, for chickens do not require any trouble in rearing.
J gi (al-Fartr) and hye (al-Furdr).—The young one of tho ewe and the she-goat, and of the cow. It is also said to signify a small one in body out of the young ones of the goat. Some say that
al-fartr is the sing. and al-furdr is the pl.;—so Ibn-Sidah says.
sid ( Fasdjis ).'—Like khandjis. Certain animals like the tick, highly stinking ;—so Avicenna says. Al-Kazwini states that these animals appear to be bugs. If thoy are pounded and placed in the male urinary meatps, they will prove useful in difficult micturi- tion. This has been already alluded to under the Ictter y.
2 Probably the same as the insect called in ‘Oman _/asadie.
558 AD-DAMIRi’s
Uaas (al-Fastl).—A young camel when weaned from (suck- . ing the milk of) its mother. It is a word of the measure fa‘il in the sense of the measure maf‘él, like jarth and fatél in the sense of majrith and maktdl. Pls. fugldn and fisdl,
The Im&m Ahmad and Muslim relate, on the authority of Zaid b. Arkam, who said, “The Prophet went forth to the people of Kuba’ - while they were saying the forenoon-prayer, and ho then said, ‘ The prayer of the forenoon is due when the young weaned camels feel the heat of the sun (J lau! ed<,),’?” That is to say, when the sand gets heated, the young weaned camels lie down in consequence of its heat and its burning their feet.
The Imam Ahmad also relates and so does AbA-Dawud, out of a tradition of Dukain b. Sa‘id al-Khath‘amt, who said, “ We came to the Apostle of God to ask him for food, and we were foar hundred and forty riders. The Prophet said, ‘O ‘Umar, go and feed them.’ ‘Umar thereupon got up and we too with him; he then went up with us to an upper room and taking ont a key opened the door, upon which we found in it (a heap of) dates resembling a young weaned camel lying on its breast. ‘Umar then said, ‘ Now is your business,’ So, each one of us took as much as he liked out of those dates, and I was the last one of them ;'I found as if we had not diminished that heap of dates by even a single date.”
Ibn-‘Atiyah states in the commentary on the chapter of the Kar’an, The Daybreak (CXIII), “ A trustworthy friend has told me ~ that he saw with one of them a red string on which knots wore tied for the young weaned camels, which prevented thom from sucking the milk of their dams ; when any particular knot was undone, the weaned young camel to which it belonged used to run to its dam in an instant and suck its milk.”
(Side-information.) Supposing a young wenned camel belong- ing toa man enters the house of another man, and it is not possible to take it out without breaking (a part of) the building, if it be due to a fault on the part of the owner of the house, for instance if he forces it to enter the house, he is responsible for the breaking of tho
BAYiT aL-HAYAWAN 559
house, and the owner of the camel pays nothing towards componsa- tion for it ; but if it be due to a fault on tho part of the owner of the camel, he is responsible for the breaking of the building, and is -bound to pay compensation for it. But if the camel enters of itself, he is still responsible for the breaking of the building. The owner of the camel is bound to pay the compensation for the breaking of it, (only) according to one doctrine, which is tho one decided by the .people of al-‘Irak ; some say that there aro two views of it, the other one being that he is not to pay any compensation.
(Proverbs.) ‘More given to suffering from indigestion than a young camel,” because it sucks more milk than it has the power (of digesting) and then suffers from indigestion. ‘ Like the excellence of a camel entering upon the second year of age (1bn-al-makhdd) over a young weaned camel ;” that is to say, what there is of difference between the two is little ; it is applied to two persons resembling (approaching) each other in their manliness, ‘The young weaned camels leaped, even those affected with the small white pustules called kara‘; ” it is applied to one who speaks before a person in whose presence he ought not to speak on account of the greatness of the position of the latter. Al-kar‘a is the pl. of kart‘, like maréd, pl. marda, and means those that have the whito pimples or pustules which come forth on the bodies of young weancd camels; tho remedy for them is salt and the froth (jubéb) of camels’ milk.
(Interpretation of it in a dream.) A young weaned camel in a dream indicates a noble son ; and the young one of any animal, if a person touches it (in a dream), indicates anxicty.
eG? u-= 1 (al-Falhas).—Like jatfar. The bear and also a full- grown dog. Falhas was one of the shaikhs of the Beni-Shaibin, who, whenever he was given his share of plunder, asked for a share for his wife and a share for his she-camel, which is used proverbially, More begging than Falhas.”
3) (al-Fultiw), also 51H 1-(al-Faliiw) and slit (al-Filv).— A young colt. Pl. af@. Sibawaih says that when it is of the
ne etewe ies vaeO~) tue ss
a ae we HF CO amy fk eS es eo ee .
560 A-pamtal’s”
measure Ua}, the Arabs do not kasrate it, out of a dislike for'a\ hiatus, nor do they: kasrate it when it is of the measure wis, out off a dislike for having a kasrah before ay, even if there be betwoent them an intervenjent letter, because a quiescent. letter is not. an inaés cessible intervenient letter ;—so Ibn-Sidah says, Al-Jawhart. says; that al-faliw is a colt, because it is weaned from its dam; the’ female is sometimes called faltwah, in the some way as is said ‘adiiw, fem. ‘addwah. Pl. affd’, like ‘adtw, pl. a‘da’, and also faldwd, 4 like khafiyd, the original. measure of it being USd, Abt-Zaid states that if the «J in it hasa fathah over it, the y.hasa shaddah over it, but if the has a kasrah under it, the shaddah is omitted. I (tho. author) say that it is filo, like jirw. £01083 !5 and edsli5 | a I separs9 ated it fromits mother and weaned it. Uke cy and &ylte ppb a as mare having a colt. 4
It is related in the two Sahths and other books, on the authority’ of Abé-Hurairah, that the Prophet said, “ No ono gives anything in’ charity but the Merciful takes it with His right hand, even if it be a' date, and rears it Just as one of you-rears.a colt or a young she-camel: belonging to him, until it bocomes like a mountain or larger than it,” In another version, it is said, “ It grows in the palm of the ae
ful’s hand, until it becomes larger than a mountain.” Al-Mawardt' states that the Prophet used ‘in this and other like traditions, expres} sions which they were accustomed to in their conversation, so that they ; might understand thom, for he expressed the acceptance (on the part 3 of God) of a thing given in charity by the expression, taking it in tho’ palin of the hand, and the increasing of the reward for it by tho ex-3 pression, rearing it. Tho Kadt ‘Iyad says that, since a thing that 4 pleases and is honoured is given with the right hand and taken with ' the right hand, the Prophet used this similo for accoptance and satis-"| faction, the left hand in this matter expressing tho opposite of it.’ He adds that some say that by the palm of the hand of the Mercifal | and His right hand, are here meant the palm of the hand of the per 4 son to whom the alms is given and his right hand, and its construo-- tion with God is the construction ofa possession and specification for. placing this alms in it as that given in the name of God. He adds: further that some say that by its rearing and making it grow large, |
HAYAT AL-HAYAWAN 561
ak ft would become larger than a mountain, is intended the magni- Hon of it, and that God would bless it and increase it out of His ave », 90 that it may become heavy in the scales. This tradition is the words of (od, ‘ God shall blot out usury, but shall make
ring profitable.”
: Fie is related in the Sunun of Abt-Dawad, out of a tradition of g-Zubair b. al--Awwam, that having given (in the cause of God) a mare callod Gamar or Gamrah, he saw 2 colt or filly out of her colts yeing sold as related to his mare; he prohibited that, that is to say, rohibited the purchasing of it and its being introduced into his Apossession after having given her away for the sake of God. EB gGQI (al-Fundh).—A bull or cow. Pl. fanaveét. a wee] (al-Fanak).* —[The marten].* Like al-‘asal. A certain sast, (of the skin) of which, a furred garment is made. Ibn-al- 'Baitér states that it is the best kind of all the furred garments and Fis largely imported from the country of the Sclavonians (Russians). * Its flesh appears to have sweetness in it and is colder and more equa- & ble than that of the sable, and hotter than that of the squirrel ; it is F suitable to persons of temperate constitutions.
F. (Its lawfulness or unlawfulness.) It is lawful, because it is onc Me of the good things. The Imim Abfé-‘Umar b. ‘Abd-al-Barr has E copied in at-Tamhfd, regarding Abf-Yfsuf as having said about tho K marten, the squirrel, and the sable, that they are all beasts of prey, F like the fox and the weasel.
Ga (al-Fantk).—A noble stallion-camel that is neither ridden
nor molested, on account of its favour to them (the owners). Pls. funuk and afndk. In this sense is the saying of al-Hajjaj, when ho had besieged Ibn-az-Zubair in Makkah and placed the catapult in position ;
x he said, “ The high estimation of him is like that of the fanfk camel.” F » Al-Kur'an II-277. ® In Egypt the Fennec—J’ulpes zverda. 4% In W. *. Palestine Martes foina.
562 AD-paMtni’s
oeil! (al-Fahd). —[The lynx].* The sing. of al-fuliid. Al- fahid means a man resembling the lynx in its sleeping much and its insolence. It is said in a tradition of Umm-Zar‘ that a lynx entered.
* Aristotle asserts that it is a cross-breed between the leopard and the lion, that its temperament is like that of the leopard, and that there is in its natural qualities a resemblance to the natural qualities of the dog, in the matter of its diseases and its treatment. It is said that when a female lynx becomes pregnant, all the male lynxes that see her pity her and give her (some) out of their prey. When she wants to bring forth, she flees to a place which she prepares for it. !
The lynx is used proverbially for excessive sleep. It is heavy in body, and it breaks the back of an animal in its act of mount- ing it. Rage is one of its qualities, which is seen when it jumps ona prey, for it does not swerve from it till it gets it; it gots excited for that purpose, and its lungs got inflated with air which it keeps confined in the lungs, but when it misses the game, it returns angry and sometimes kills its keeper. Ibn-al-Jawzi states that the lynx can be seized with a sweet sound (voice). He adds that when it jumps at any gamo thrice and is not able to catch it, it becomes angry. One of its qualities is that it becomes tame -with one who is kind to it; grown up lynxes are more easily trained than young ones. The first ono to chase with it (the lynx) was Kulaib b. Wa'il ; the first one to carry it on the back of horses was Yazid b. Mu‘aéwiyah b. Abi-Sufy4n ; and the person most noted for playing with it was Abf-Muslim al-Khurasani.
(Information.) Al-Kiyé al-Harrast, the Shafi‘t jurisconsult, having been asked regarding Yazid b. Mu‘dwiyah, whether or not he was one of the Companions of the Prophet, and whether or not it was allowable to curse him, replied, ‘* He was not one of the Companions of the Prophet, because he was born in tho reign of ‘Uthmfn. As to the statement of the old authorities, all the threo Abf-Hanffah, Malik, and Ahmad have each made two statements, namely, by an
1 This name is applied in W. Palestine to the hunting leopard —Cyne- lurus jubatus (Felis jubata). * Felis lynx. Lane gives it as the lynx,
BAYAT AL-HAYAWAN : 563
open declaration ( sty43 ) and by hints ( é 33), whilst we have only one to make, namay, that by open declaration, and not by hints; and how can it be otherwise, when he used to chase with the leopard (lynx), to play the game of nard, and to drink wine constantly ? The following are out of his lines on wine :—
‘I say to my companions that the cup has brought together their union,
And the reminder of the vehemence of love is singing;
Take your chance out of happiness and pleasure,
For every thing, even if its period of existence becomes long, will one day
be cut short.”
He then wrote a long decision which we omit here; then turning thé paper over, he wrote, “‘ Had I extended this discourse and paper, I should have let loose the reins and stretched out words on the igno- miny of this man.”
Al-Gazzélt has decided this question in a manner totally opposite to the above, for having been asked with regard to those who clearly declare the cursing of Yazid b. Mu‘iwiah (to bo lawful), ‘‘Whether he is to be judged in respect of his immorality, or it is permissible in regard to him (to curse him), and whether Yazid ‘killed al-Husain or it was his intention to ward off his being killed, and whether it is allowable to say after the mention of his name, ‘May God have mercy on him!’ or it is better to remain quiet,” he replied, ‘In the first place it is not allowable to curse a Muslim, and whoever curses a Muslim is (himself) cursed ; the Prophet has said, ‘A Muslim is not to be cursed ;’ how can then the cursing of a Muslim be considered allowable, when it ix distinctly prohibited ? The respect due to a Muslim is greater than that due to the Ka‘hah, according to a declaration on the part of the Prophet. Yazid’s Islam is an established thing, whilst his killing of al-Husain is not proved, nor did he order it, nor was he pleased with it. Whatever therefore is not proved against him, ought not to be allowed to be suspected of him, for it is also unlawful to harbour a suspicion (had thoughts) about a Muslim. God has said, “OQ ye who helieve! earefully avoid suspicion; verily, some suspicion is a sin.”' The ‘Prophet said, ‘God has declared (the taking of) the blood, property,
2 Al-Kur’An XLIX-12,
564 AD-paxtri’s
and character of a Muslim to be unlawful, and also the harbouring of a suspicion about him.’ He who wants to know the truth as to the person who ordered al-Husain to be killed, is not able to do so, and when he does not know that, the fact of its being necessary to harbour good thoughts regarding all Muslims renders it possible to have good thoughts regarding Yaztd. Notwithstanding _ this, even if it be proved against a Muslim that he killed another Muslim, according to the doctrine of the people of Truth he is not an unbeliever, and killing is not disbelief, but only a sin; and perhaps when the murderer dies, he may die penitent; it is not allowable to curse oven an unbeliever, if he repents of his ‘disbelief; how then can it be allowable in the case of a person who repents of (his act of) killing? Besides, it is not known that the slayer of al-Husain died before repenting. It is God who accepts the repentance of His servants. If, therofore, it is not allowable to curse a Muslim who has died, he who curses him is a transgressor and is disobedient to God ; but even if it is allowable to curse him and one remains silent, he is not disobedient (to God) according to all ; nay, if he does not curse Iblfs during the whole of his life, he will not be asked at the Judgment, ‘ Why did you not curse Iblis?’ whilst a curser will be asked, ‘Why did you curse, and how did you know that he was accursed?’ <A cursed'one (y»*/sJ!) is one who is at a distance from God, which is not known to be the state of any one excepting . of him who dies an unbeliever. That is the knowledge according to the religious law. As to asking for God’s mercy for him (Yazifd), it is allowable, aye it is desirable, aye he is included in our prayer, ‘O God, forgive the male believers and the fomale believers (their sins)!’ for he was a believer.”
Al-Kiyé al-Harrasi’s proper name was Abf’l-Hasan ‘Iméd ad- din ‘Alf b. Mubammad at-Tobart. Ho was one of the Imim al-Haramain’s principal under-tutors, and a second al-Gazzalt. He died in al-Mubarram 504 A.H. at Bagdad. [Tho author here relates the incident of the presence of Abf-Jalib az-Zainabt and Abd’l-Hasan b. ad-DAmaganf at his funeral and gives the lines said by them at the time.]' Some of the qualities and the particulars of
2 De Slane’s ‘I’. of Ibn-Kh.’s B. D. Vol. II, p. 282.
|
HAYAT AL-HAYAWAN 565
the death of al-Gazzéli have been already given under the letter ¢ in the art. ¢ lua I,
Tbn-Kh. relates that ar-Rashid went forth once to hunt. The pursuit after game led him to the place of the present grave of ‘Ali b. Abf-Talib; he there let loose leopards (lynxes) after the game, and they pursued it up to the place of ‘Alf’s present grave, where they stood; they would not proceed further after the game. Ar-Rashid was astonished at this, when one of the men having knowledge (of the thing) came up to him and said, “QO Commander of the faithful, do you think fit (to say) as to what you will give me, if I point out to you the grave of your cousin ‘Ali b. Abi-Talib?” Ar-Rashid replied, ‘Complete bounty.” The man then suid, ‘‘ This is his grave.” Ar-Rashtd asked him, “How do you know it?” He replied, “I used to come with my father, who used to visit it, and he informed me that he used to come there with Ja‘far ag-Sadik, who used to visit it, that Ja‘far used to come there with his father Mubammad al-Bakir, who used to visit it, that Muhammad used to come there with his father ‘Alf b. Zain-al-‘Abidin, who used to visit it, that ‘Al! used to come there with his father al-Husain, who ‘used to visit it, and that al-Husain knew the place of the grave best of them all.” Ar-Rashid then ordered an enclosure to be made round the place, and the first foundations (of the tomb) were laid in it. Then additional buildings were orectcd in it in the time of as- SAamantyah and the Beni-Hamdan, and they further increased in the days of ad-Dailam, that is to say, the Beni-(the dynasty of) Buwaih. [The author then quotes from the B. D. of Ibn-Kh. the fact of ‘Adud-ad-dawlah having made the grave of ‘Alf b. Abi-Talib publicly known, and the difference of opinion regarding it. The author, - however, states that the grave is not positively known. He then gives some particulars regarding ‘Adud-ad-dawlah.» The author then states that the date of ‘Adud-ad-dawlah’s death has been already given under the letter f in the art. TTL .|
(Lawfulness or unlawfulness.) It is unlawful to eat it, because it is an animal possessing a canine tooth, being like the lion ; but it
2 De Slane’s ‘IT. of Ibn-Kh.’s B.D. Vol. Il, p. 481 and the last third of p. 484.
566 AD-pamini's
is allowable to sell it for the purpose of chasing with it, and there is no difference of opinion in the matter of the lawfulness of its hire.
(Proverbs.) ‘Heavier in head than a lynx.” ‘More given to sleeping than a lynx.” “More given to springing than a lynx.” “More earning or gaining than a lynx,” the meaning of which proverb is that old lynxes which are unable to seize prey for themselves collect round a young lynx, which then seizes prey for them every day, sufficient to satisfy them.
( Properties.) The eating of its flesh gives rise to sharpness of intellect and bodily strength. If its blood be given to drink to any one, (even ) foolish men will overcome him. If its paw be left ina © place, rats will run away from it. The author of ‘Ayn al-khawd gg says, “I have seen in one of the books that, if a woman uses the urine of a lynx externally, she will not conceive and may probably become sterile.”
( Interpretation of it ina dream.) A lynx ina dream indicates an undecided enemy, neither showing enmity nor friendship. He who quarrels with it ( in a dream ), will quarrel with a man in the same manner. Ibn-al-Mukri states that a dream about it indicates honour, elevation, and an auctioneer or broker with noise and clamour +; sometimes it indicates what a wild animal of prey indicates.
J wi (al-Fir).—Gazelles. It is a pl.noun having nosing. derived from the same root. One says, “ 42U3t youl w Sle tas arly ( I will not do such a thing while the gazolles wag their tails).” It. is also said, U3 ,AaJ! wy le, in which ,4«/! also means gazelles.
@ Ul ( al-Fawl‘ ?).—A certain bird having red feet; its head looks, as though it had dyed whitehair. Thereis a variety of it with the head of a black colour and the rest of the body of a dusty colour ;—so Ibn-Sidah says.
yea! (al-Faipir ).—Like kaifdn. A sprightly ass.
“ Gee , oe dns QI! ( al-Fuwaisikah ).—The rat and the mouse.
paYit al-BAYAWIN 567
Al-Bukh&rt, Aba-Dawud, and at-Tirmidht relate, on the authority of Jabir b. ‘Abd-Allah, that the Prophet said, “Cover up the vessels, tie up the water skins, close the doors, and keep back your children from going out, for there are among genii those who snatch away (things); and (also) extinguish the lamps at the time of sleeping, for arator mouse may perhaps takea (burning) wick and burn the people of the house,”
Some say that it is called a /uvoaisikah, on account of its coming forth ( from its hole ) to men and attacking their property for the purpose of doing mischief in it, the original meaning of al-jisk being going forth; hence one who has gone out of the pale of obedience (to God) is called a fdsik. “e853 ys dab J! dud onthe fresh ripe date came forth from its skin. \
oli! ( al-Fayydd ).—Like sayydd. The male of the owl; it is also called ag-sada.
ux! (al-Fil).—[ The elephant. ] A certain well-known animal. Pls. afydl, fuydl, and fiyalah. Ibn-as-Sikkit says that one ought not to say afyilah. The attendant or master of it is called a fayyal. Stbawaih says that the original measure of fil may be ful, but on acoount of the cy, the has become kasrated, in the same way as is said abyad and did.
Ita sobriquets are abd’l-hajjdj, abi’l-hirmdn, abi-daqfal, alii- kulthtim, and aba-muzdhim, and that of the female is umm-shibl. It is said in Rabi‘wl-alrdy that the sobriquct of the elephant of . Abrahah, the king of Abyssinia, was Ab@’l-‘Abbés, and its name was Mahmid. A poet has said enigmatically with regard to the name of the elephant:—
“ What is the name of a thing, which is composed of three letters ?
It is a thing with four legs, exalted is God !
Jas (kil) is a change in its diacritical points,
And if it be turned about, it becomes os! (li), which is two-thirds of the name,"
Elephants are of two kinds, the common elephant (fil) and the larger kind of elephant ( zandabtl ) ; they stand to each other in the
568 AD-DAMtiri’s
relation of Bactrian to Arabian camels, buffaloes to cows, horses to jades, the garden rats to the common rats, and the red ants (an-naml) to the common ants (adh-dharr). Some, however, say that al-fil is the male and az-zandabtl the female. This species (of animal) does not breed (‘conceive ) anywhere but in its own native country, the places of its origination and the nursery grounds of its original stocks, _ even if it becomes tame (in other places). When it becomes excited by lust, it resembles the he-camel in leaving off ( drinking ) water and ( eating ) fodder, to such an extent that its head becomes swollen, and its keepers have no other alternative than that of ranning away from it. Sometimes it becomes ‘excessively mad. The male covers when it is five years of age, and the season for its covering is that of spring. The female carries the young one in her womb for two years; and when she conceives, the male does not remain with her, nor does he touch or cover her when she gives birth to the young one, until after three years. ‘Abd-al-Latif al-Bagdadi states that the female remains pregnant for seven years, and that the male does not cover any but one female and is highly jealous of her. When the period of her pregnancy is completed, and she desires to bring forth her young one, she enters a river, so that she may give birth to it, because she never brings forth in any but a standing posture, there being no joints in her legs. When sho brings forth the young one, the male guards her and her young one from serpents.
It is said that the elephant bears malice like the he-camel, sometimes killing its (own ) keeper out of spite against him. The people of India assert that the tongue of the elephant is upside down, and that if it were not for that, it would have spoken. Its two tusks grow to a very large size, each of them sometimes attaining the weight of a hundred maunds. Its trunk is composed of cartilage and serves the purpose of a nose for it and of a hand wherewith to convey food to its mouth and to fight. It cries out, but its cry is not in proportion to the size of its body, because it is only like that ofa child. It possesses great strength in its trunk, on account of which it uproots trees from their places of growth, with it. It possesses understanding, so as tu be able to be trained and to do what it is ordered to do by its keeper, in the shape of prostrating itself before
BAYit AL-HAYAWIN 569
kings, and other good and bad feats both in the time of peace and that of war. Elephants possess the quality of fighting one with another, and the one that is vanquished humiliates itself before the vanquisher. The Hindts magnify it, on account of its possessing praiseworthy properties, namely, its great height, the largeness of its figure, the beauty of its appearance, the length of its trunk, the wideness of its ears, the heaviness of the weights it carries, the lightness of its step, for sometimes it passes by a man without his becoming aware of it, on- account of the goodness of its stopping, and the erectness of its attitude. It lives to a long age. Aristotle states that there was an clephant four hundred years of age, which was known by the brand (mark on it). Thero is natural enmity between it and tho cat, to such an extent that the elephant rans away from the cat, in the same manner that the lion runs away from a white domostic cock, and the scorpion dies when it sees a lizard of the kind called al-wazagah ( gecko ).
Al-Kazwint states that the vulva of the female is situated in ( under ) the groins (armpit ), and that when it is the time for covering, it rises up and comes forth for the male, so that it then becomes possible for the male to have coition with her. Celebrated be the praises of Him to whom nothing is impossible !
It is related in al-Hilyah, in the biography of Abfé-‘Abd-Allah al-Kalanisi, that he started on the seain one of his travels, and the
. wind blowing violently over them, the people in the vessel addressed
themselves with earnest supplication to God and took vows (to be fulfilled), if God saved them; they then urged Abd-‘Abd-All&h to take a vow, and God so caused his tongue to move that he said, “If God saves me from the state in which I am, I shall not eat the flesh of the elephant.” The vessel was wrecked, and God saved him and a party out of the people in the vessel, hy casting them ona shore. They romained there for days without any food. While they were in that state, they found a young elephant whom they slaughtered, and all excepting Abd-‘Abd-Alléh ato its flesh ; he did not eat any of it, on account of the fulfilment of tho pledge which he had taken. When the party slept, the dam of that elephant came there, following its track and smelling it. She trampled to death
570 AD-pAMiri’s
with her legs whomever she found its smell in. He related, “ She thus killed all of them and then came to me, and finding no smell of the flesh in me made a sign to me to mount on her back. I there-. fore mounted her, and she went with me ata rapid pace the whole of that night, and in the morning I found myself in cultivated land. She then made a sign to me toalight. I then alighted from her: back, and the people of that place conveyed me to their king, whose interpreter asked me about it, upon which I related to him the whole case. He said, ‘ The female elephant came with you last night the distance of eight days.’ I then remained with them until I was con-. veyed and returned to my people.”
In Kitéb al-Faraj ba‘d ash-Shiddah by the Kadt at-Tantkht, he says, “ Al-IspahAnt has informed me from his memory, saying, ‘I have read in one of the ancient histories that when Alexander went to China and invaded it, his chamberlain came to him one night, when half the night had passed, and said to him, “ A messenger from the King of China is at the door and wants permission to come in to you.” Alexander replied, “ Give him permission.” When he came in, he stood beforc Alexander and kissed the ground (before him). He then said, “If the King thinks fit to let me be alone (with him), he may do so,” upon which Alexander ordered those that were with him to retire, and they accordingly went away, so that none but his chamberlain was left behind. Tho messenger then said to him, ‘The business on which I have come, will not admit of being heard by anybody else but the King.” Alexander thereupon ordered him to be examined, which was accordingly done, but no arms were found on him. Alexander then placed before himself an unsheathed sword and said, “ Stand in your own place and say what you wish to say ;” he then ordered his chamberlain to retire. When the place was empty, the messenger said to him, “ Know that I am myself the King of China and no messenger of his, and that I have come to you personally to ask you as to what you desire of me. If it be anything which is possible to be done, even if it has to be done in the mast difficult of ways, I shall do it, and you and I will be free from war.” Alexander asked him, ‘“‘ What made you consider yourself secure with me ?” He replied, “ My knowledge of your boing o wise man and
BaYit AL-HAYAWAN 571
of the fact of there being no ancient feud between us, nor a secking on each other’s part of an opportunity for revenge, as also my know- ledge to the effect that when you would kill me, the people of China would not deliver their kingdom to you, and their loss of me would not prevent them from appointing for themselves another king, and also that in that case the qualities of want of magnanimity and im- providence would be attributed to you.” Alexander then looked down thoughtfully over his words, and then he raised his head and saw clearly that his words were true and knew that ho was a wise man. Alexander then said to him, “I want the revenue of your kingdom for three years immediately and half the revenue every yeer.” The King of China asked, “Is thore anything beside this?” Alexander replied, “No,” upon which the King of China said, “I accept your demand.” Alexander asked, “ How will your state be in that case?” He repliod, “I shall be slain by the first warrior and then eaten by the first lion.” Alexander thon asked, “If I am satis- fied with two years’ revenue from you, how will then your state be?” He replied, “It will be the most suitable thing, but it will cause all my pleasures to vanish.” Alexander then asked, “If I am satisfied with a sixth from you?” He replied, “The sixth will be abundant, and tho rest will be for the army and the necessarics of the state.” Alex- ander then said, “I have reduced the sum to come from you to that.” The King then thanked Alexander and went away. When the morn- ing came and tho sun rose, the Chinese army advanced in such num- bers as to cover. the (whole) ground, and surrounded Alexander’s army, 80 that the latter wero afraid of destruction ; they therefore jumped ‘one after another to their horses, mounted them, and prepared themselves. While they were in this state, the King of China pre- sented himself mounted on a large elephant and with a crown on his head. When he saw Alexander, he dismounted, walked to him, and . kissed the ground before him. Alexander asked him, “Have you practised treachery ?” He replied, “No, by God.” Aloxander then asked him, ‘“‘ Wherefore then is this army ?” He replied, “I wanted to let you know that I did not submit to your demand on account of the smallness (of force) or weakness, and that you might see this army, and that which is (at present) not before you is greater than this;
572 AD-DAMini's
but I saw the greater world still facing before you and firmly es- tablished for you from Him who is stronger than myself and your- self and who possesses a larger force, and I knew that he who fights with God would be vanquished and conquered. I therefore desired to obey Him by obeying you and to submit myself to you.” Alex- ander thereupon said to him, “ From one like you, nothing ought to be taken. ‘I have not seen anybody deserving of elevation and des- cription as a wise man but yourself. I now remit for you all that I had demanded from you.” The King of China then said, “If you do that, you will not, verily, suffer any loss.” The King of China pro- . duced presents, curios, and beautiful things worth several times more than the sum he had agreed to pay him. Alexander then went away from him.’ ”
I (the author) say that this narrative reminds me of what is relat- ed by the author of Jbtild@ al-akhydr regarding what occurred be- tween Alexander and the queen of the most distant part of China. He states that, when Alexander invaded the earth and conquered countries, the Queen of China heard of hin. She then caused to be present before her such persons as knew to draw pictures, out of those that had seen the picture of Alexander, and ordered them to draw a picture of him on all the manufactured things, out of fear of him. They accordingly drew pictures of him on carpets,'vessels, and striped garments. She - then ordered the things they had manufactured to be placed before her, and kept on looking at them, until she knew the picture thoroughly well. When Alexander advanced against her and invaded her country, he said to al-Khidr one day, “Something has occurred to my mind, which I will tell you.” He asked him, ‘“ What is it ?” Alexander said, “I desire to enter this town unknown and see how things go on in it.” Al-Khidr said, “Do what has come to your mind.” When Alexander entered the town, the Queen saw him from her fort and recognised him by the pictures (of him) she had with her. She then ordered him to be brought before her, and when he was brought before her, she ordered him to be confined in an underground cellar, in which night could not be distinguished from day. It was accordingly done. He remained in it for three days, during which time he neither ate nor drank, so that his strength was very nearly failing him, whilst
BaYit AL-HAYAWAN ~—s«: 6
his army became impatient on account of his absence, and al-Khidr tried to pacify and console them. When the fourth day came, the Queen of China spread a table about 2 hundred cubits in length, and _ placed on it vessels of gold, and silver, and crystal-glass, and filled the vessels of gold with pearls and emeralds, and the vessels of silver with pearls, rubies, and sapphires, and the vesscls of crystal-glass with gold and silver ; but there was nothing in them which could be eaten; only it was wealth the price ef which none but God could know. She then ordered to be placed at the bottom of the table a dish containing cakes of wheaten bread and a cup of water, which was accordingly done. She next ordered Alexander to be brought out, and made him sit at the head of the table. He looked at it, and it caused him to be out of breath from astonishment ; those gems attracted his sight, but he saw nothing on it for eating. He then looked about and found at the distant end of the table a vessel containing food ; he therefore got up from his place and walking to it sat near it, pronounced the name of God, and ate. When he had finished eating it, he drank out of the water as much as he required, then thanked God, and got up and sat in his first place. She then came out to him and said to hin, “ O Sultan, after three days, all the gold and silver and gems did not ward away from you the power (su/tdn) of hunger ; and a thing the price of which is only a single dirham has been found to be sufi cient for you agninst all this. Why then do you cast an cye on the wealth of other people, when you have all this extent of land (as your possession) ?”” Alexander said to her, “ Your country and your _ wealth will remain for you, and no harm will come to you after * this day.” She replied, “If you do that, you will not suffer any loss.” She then gave him as a present all that she had produced before hin, which was enough to puzzle a person looking at it and to cause the mind to forget (other things). ‘She also gave him many heads of cattle. He then went to his army, accepted her present, and went | away from her. Another authority states that among the presents were three hundred elephants, that he asked her to profess a belief in God, and that she and the people of her kingdom became believers.
(A wonderful thing.) The author of an-Nashwdan relates that a Kharijt (rebel) once went forth against an Indian king, who there-
574 - AD-DAMIRi’s
upon sent his force to him, and he had to ask for quarter, which he grantedhim. The Khériji (rebel) then went to see the king, and when he came near the town of the king, the king ordered his army to go forth to meet him, which they did, taking with them their arms. The people also went forth to see him enter the town, and when they went to a long distance in the desert, they stopped there expecting the arrival of the man. He then came there walking with a number of his men and a silken mantle on him and a waist- wrapper in the middle of his body flowing after the fashion of fighting men. They received him with great honour and walked with him, until he came to (some) large elephants which were brought there for show ; there was’ among them a large elephant, which was specially reserved for the king and which he used to ride at times. When he went near it, the keeper of it said to him, “ Keep out of the way of the King’s elephant,” but he did not give him any reply ; so the elephant-keeper repeated his words, but again he did not give a reply. The elephant-keeper then said to him, “O you, be cautious about yourself and keep out of the way of the King’s ele- phant.” The Khérijt (rebel) thereupon said to him, “Tell the King’s clephant to keep out of my way.” The elephant-keeper became enraged and incited the elephant against him with certain words he ‘said to it; the elephant then’ became enraged and running to the Khirijf (rebel) and folding its trunk round him raised him to a great height, whilst the people keptlooking at him ; it then threw him on the ground, when lo ! he fell erect standing on his legs and holding on to the trunk of the elephant. The rage of the elephant thereupon increased, and it lifted him a second time to a greater height than the first time, and then ran and threw him on the ground, but lo! he was straight on his legs, erect and holding on to the trank of the elephant and not taking his hand away from it. The elephant then lifted him up a third time and did the same thing to him again, but he came to the ground erect and holding on to the trunk ; the ele- phant then fell down dead, for his holding the trunk for such a long time prevented it from breathing. He thus killed it, and the King being informed of it, ordered him to be slain, but some of his ministers | said to him, “OQ King, a man like this ought to be left alive and!
HAYAT AL-HAYAWAN 575
ought not to be slain, for he is the pride of the state, and it will be hereafter said that the King had a slave who killed an elephant with his strength and stratagems and without any weapon, and that the King pardoned him and allowed him to remain alive.”
At-Turtasht and others relate that an elephant was brought (for the first time) into' Damascus in the time of Mu‘Awiyah b. Abi-SufyAn. The Syrians went out to look at it, as they had never seen an elephant before it, and Mu‘awiyah ascended to the top of his palace to enjoy the sight; his attention was then drawn away from it, and he saw a man with one of his slave-girls in one of the rooms of the palace. Coming down hastily to the room, ho knocked at the door, upon which hoe was asked, ‘* Who are you?” He repliod, “Tho Commander of the faith- ful ; epen the door, as there is no escape now from opening the door willingly or unwillingly.” The Commander of the faithful, Mu‘a- wiyah, then entered and stood at the head of the man, who bent his head down and was in the greatest fear. Mu‘&éwiyah then asked him, ‘“*Q you, what led you to do what you have done, namely, your enter- ing my palace and sitting with one of my women? Were youn not afraid of my vengeance; were you not afraid of my power? O wretch, inform me as to what led you to do that.” He replied, “0 Commander of the faithful, your spirit of forbearance led me to do that.” Mu‘iwiyah then said to him, “ Do you think, if I pardon you, that you will conceal that about me and not inform anybody about it ?”? The man replied, “‘ Yes,” upon which Mu‘fwiyah pardoned him, and gave him the slave-girl and all tho things there wero in the room, ‘which were of an immense value, as a present. At-TurtOsht adds, ‘“ Look at this instance of great shrewdness and this instance of great forbearance, as to how he asked a criminal to screcn his reputa- tion |”
(Information.) When it was the first of al-Muharram of tho year 882 of tho era of Dha’l-Karnain, at which time the Prophet was in the womb of his mother, Abrahah al-Ashram (one with the lower lip ‘slit), the king of Abyssinia, came with tho object of pulling down the Ka‘bah. He had built a church at San‘a, and he wanted to turn the tide of the pilgrimage thither. In the meantime a man out of the
576 AD-pantri’s |
tribe of Kinfnah went forth and sat' in the church a whole night, which enraged him, and he swore that he would pull the Ka‘bah down. He advanced therefore with a large army, having with him his elephant Mahmfd, which was very strong and big, and twelve other elephants, or according to some cight other elephants. When he reached al-Mugammis at the distance of two-thirds of a league from Makkah, his guide Abft-Rigal died there ; the Arabs threw stones at his grave, and the people still throw stones atit. Abda-‘Alf b. as-Sakan relates in his Sunan as-Sahdh that the Prophet,’ when he was at Makkah and desired to satisfy a call of nature, used to go out to al- Mugammis.
Abrabah then sent his cavalry to Makkah, and they took two hundred camels belonging to ‘Abd-al-Muttalib, upon which the people of the sacred territory thought of fighting with him, but seeing that they had no power to cope with him, left him alone. Abrahah then sent a message to the people of Makkah to the effect, “I have not come for a war with you, but I have come (only) to pull this House down ; if you do not oppose me with fighting, I have no need of your blood.” ‘Abd-al-Muttalib said to his messenger, “ We do not wish to fight with him, nor do we want anything from him. This is the House of God and of His Friend Abraham, and He will defend it from him who desires to demolish it.” ‘ Abd-nl-Muttalib then went to Abrahah. ‘Abd-al-Mattalib was fall in body and beautiful; nobody ever saw him without loving him, and his (supplicatory) prayers (to God) used to be answered. Abrahah was informed, “ This is the lord of - Kuraish, who feeds men in the plains, and wild animals and birds on mountain-tops.” When therefore he saw him, he honoured him and made him sit by himself on his sofa. He then said to the interpreter, “Say to him, ‘ Inform (me) of your want.’ ” He replied, “My want is that the King may retarn to me the two hundred camels belonging to me, which he has got.” When he said that, Abrahah said to the interpreter, “ Say to him, ‘ 1 was much pleased with you when I saw you, but now that you have spoken, I have no desire for you; but do you speak to me (only) of two hundred camels and leave alone the
1Ibn-HishAm says, “that is to say, & dal (voided his ordure or com- mitted some other act of defilement).”
BAYAT AL-BAYAWAN ~ 57
Hopse which is yonr and your angestors’ religion ? I have come to demolish it, and yon have nat spoken to me anything abont it.’” ‘Abd-al-Muttalib replied, “J am the owner (only) pf the camels, ani the Honse has an owner of its own, wha will protect it from you.” Abrahbah thereupon said, * It cannot be protected fram me.” ‘Abd- al-Muttalib replied, “‘ That is between yon and Him.” Abrahah then returned the camels to ‘Abd-nl-Muttalib, who therenpon went back to Karaish, and informed them of it, and ordered them to go out of Mak- kah to the mountains and defiles. ‘Abd-al-Muttalib then got up and seizing the ring on the door of the Ka‘hah prayed to Gad ag follows :— “Q God, a man defends his own abode ; Do thou now defend Thy lawful possession, and the iphabitants of the sacred territory, And cause ‘Thy people to vanquish the people Of the Cross and its worshippers to-day ; Their Cross will surely not conquer, Nor their stratagems ever overcome Thy stratagems !” He then left off his hold on the ring of the door and went away with snch Karaish as were with him, to the mountains, to watch for them- gelyes what Abrahah would do in Makkah, when he would enter it. At that time there interposed the decree of the One, the only One, the Powerful, the Strong. In the morning Abrahah was ready to enter Makkah and demolish the House, and so sent his elephant in advance of the army. When the elephant went in the direction of Makkah, Nafail b. Habib appronched it. This name is thus given in the Strah of Ibn-Hisham, but as-Suhailt gives it as Nufail b. ‘Abd- Allah b. Jaz’ b. ‘Amir b, Malik. Taking hold of the ear of the ele- phant, he said, “Lie down on thy breast, Mahmid, or turn back, a follower of tho right path, for thou art in the sacred territory of God.” He then let go its ear, upon which it lay down on its breast ; the men then struck it with the iron trident, until they made it bleed, 20 that it might get up, but it refused to do that. So, they turned it round in the direction of al-Yaman, upon which it got up and commenced to trot ; they then turned it in the direction of Syria, and it did the same thing ; and then they turned it in the direction of Makkah, upon which it lay down on its breast. Thereupon God “sent on them birds in flocks to throw down on them stones of baked clay,”* upon
2 Al-Kur’gn CV-8—4. 37
—_—_ 7
578 AD-pamini’s
which they fell down by degrees in every road, and perished in every possible way. Abrahah was also hit (by the stones), and the tips of his fingers fell off one after another ; so, they took him on to San‘é in a state like that of a young one of a bird, and he did not die, until his heart split asunder from his chest. His wazir then went away
' quickly with one of the birds hovering over him, until he came to
the Najashi and related to him the affair. When he finished the re- lation of it, a stone fell over him, and he fell down prostrate and dead before the Naj&shi. The Prophet alluded to this narrative in his . saying in an authentic tradition, namely, ‘‘Gud prevented the ele- phant from entering Makkah, whilst He gave power to His Apostle and the Believers over it. ” |
It is related in the fSahth of al-Bukhart, and in the Sunan of Abf-Dawad and an-Nasa‘l out of a tradition of al- Miswar b. Makhramah
and Marwan b, al-Hakam, each of whom believes the tradition related
by the other to be true, and who suid, that the Apostle of God went forth at the time of al-Hudaibiyah, until when he reached the moun- tain-pass (thantyah) whence to descend upon them, his she-camel lay down on her breast and the men said, “ Descend, descend,” upon which she became refractory and they said, ‘“‘The she-camel has become refrac- | tory (& hay,” The Prophet thereupon said, ‘The she-camel has not be- come refractory, and it.is not in her nature to be so, bat the — Preventer of the elephant has prevented her (from proceeding).” - Al-khil@’ (refractoriness) is in camels the same thing that © al-hirdn is in horses. The meaning of comparing it to the — prevention of the elephant is that, had the Companions of the Prophet entered Makkah, there would have been a fight between them and Kuraish in the sacred territory and blood would have been shed; -. which would have given rise to mischief, and perhaps God, having had previous knowledge, had decreed that those unbelievers would in the future become Muslims, and that a tribe of believers would come forth from their loins, whilst had Makkah been attacked, that (fature) progeny of theirs would have been cut off and those results would not have occurred.
Some say that the above-named Abrahah was the grandfather of the Najasht who flourished in the time of the Prophet, and that the
BAaYit AL-BAYAWAN 579
birth of the Prophet took place in the year of the Elephant, fifty days after the destruction of the Army of the Elephant. ‘A’ishah said, “I have seen the leader and the keeper of the elephant both blind, seated in Makkah, asking people for food.” Itis related that ‘Abd-al-Malik b. Marwan asked Kab&th b. Ashyam al-Kinanf, “O Kabath, are you bigger or the Apostle of God ?” He replied, ‘The Apostle of God is bigger than myself (in position), bat I am older than he in years. He was born in the year of the Elephant, whilst my mother stood with me on the dang of the elephant ; it was green, which [ had then sense enough to know.”
As-Suhailf says that Ibn-Hisham’s saying, “ The elephant there- upon lay down on its breast,” requires consideration, for the elephant does not lie down on its breast. It is possible that the elephant did the act of an animal that is in the habit of lying down on its breast and remaining in its place without stirring from it, the serse of lying down on the breast being thus derived from it. It is also possible that its lying down on the breast was its falling down on the ground when the order of God came suddenly upon it. He adds, “ I have heard some say that there is one particular kind among elephants, . which is in the habit of lying down on its breast, in the same manner that a he-camel does, if it be trae ; otherwise the explanation of it is as we have given.” He says with regard to the words used by ‘Abid- al-Mattalib (in his prayer) “ ¢# ¥ (O God,) etc.,” that tho Arabs are in the habit of dropping J! out of pe! (O God,) and what remains behind is enough to convey the sense, As to J Hox | (al-hildl), it - means the furniture of a house, and here the inhabitants of the sacred territory are meant by it. The meaning of SJle* (mahdlak) is “Thy stratagems and strength.”
As regards the church which Abrahah built at San‘a’, it was called al-Kullais (_~+!4!!) * of the same measure as al-kubbait, being thas named on account of the loftiness of its stracture and its height. From the same root is derived al-kaldnis (high caps), because they . are wornon the highest part of the head. Jay (p13) and (-NAI = the man attired himself with a high or pointed cap such as is
2 It is thus spelt in Johnson’s Arabic Dictionary, but Wistenfeld in , his edition of fbn-High&m's Sirat Rastl-AUGA gives it as al-Kalfs,
7" = we
580 AD-pamint’s
called al-kalansuwah. Cal plR3 = the food rose from his stomach and came to his mouth. Abrahah had forced the people of al-Yaman into his service for building it, and subjected them to several kinds of compulsion in working at it without any wages. He used to have the black and white marble stones and the stones inlaid with gold and silver removed to it from the palace of Bilkts, the ‘friend of Solo- mon the son of David, which was situated at a distande of several leagues from the place of this church. He had crosses of gold and silver, and pulpits of ivory and ebony fixed in the church, and Aden used to be seen from it. His order with regard to the workmen engaged on it was that, should the sun rise before any of them com- menced work, his hand would be cat off. One of the workmen happened one day to sleep till the sun rose, so his-mother who was an old woman came with him to Abrahah and implored him on behalf of her son. He, however, refused to grant her request and insisted on cutting his hand, upon which she said, “ Strike with your pickaxe to-day, for to-day belongs to you, bat to-morrow will belong to another person.” He said, “ Woe betide you! Whatdid you say?” So she said, “ Yes, in the same way that this dominion has come to you from another, it will go away out of your hands!” Her exhortation made an impression on him ; so, he pardoned her son and let the men off from working at it by compulsion.
When the Abyssinians perished and were scattered in the most horrible way, the place surrounding this church became destitnte, and the number of wild animals and serpents round about it increased. | Whenever any one attempted to take anything ont of it, he was attacked by genii, so that from that time it together with its contents. in the shape of provisions, timbers inlaid with gold, and utensils, and appurtenances of silver, which were worth loads of hundred-pound weights of wealth, remained in that state till the time of Abi’l- ‘Abbas as-Saffib, who having been told of it and of the manner in which the genii in it frightened (men), was not afraid and sent to it Abé'l-- Abbas b. ar-Rabf‘, his governor over al-Yaman, with some cautious, resolute, and bold men with him. He demolished it, extir- pated it, and obtained a large quantity of wealth out of it ; he sold out of it such thingsas could be sold, namely, its marble stones, uten- sils, and appurtenances. Afier that, its marks became invisible, all
BaYit AL-BAYAWAN 581
account of it ceased, and even its traces were obliterated. What used to befall men from al-jinn, they attributed to Ko‘aib and its wife, two idols over which the church was built. When Ku‘aib and its wife were broken, the person who broke them was afflicted with leprosy, and the vulgar people and the inferior order of men of al-Yaman fell into a state of distress on that account. Abf’l-Walfd al-Asrak! states that Ku‘aib was made of wood and was sixty cubits in length. I (the. author) have alluded to the narrative about Ab-
rahah in the form of a poem in the first part of Kitdb as-Siyar. [The author here gives the poem, which is omitted in the translation, on account of its length and its being a repetition of the narrative of the expedition already given. ]
(Farther information.) If a person goes to a person from whom he dreads an evil action, let him recite the words “ pa Waar =”, the number of the letters of the two expressions being ten, and fold for every letter one of his fingers commencing with the thumb of his right hand. When the folding of all the fingers is finished, he is to recite in his mind (to himself) the chapter of the Elephant (CV), and when he comes to the word “ e¢3,) (to throw down on them)” (CV-4), he is to repeat that word ten times, opening out each time one of his folded fingers. If he does that, he will be secure from the other man’s evil. Itis a wonderful and tried thing.
(Information regarding one of the tried things.) One of the good and pious men has informed me that if a person recites the chapter of the Elephant a thousand times at the rate of ahundred times a day, for ten days successively, and thinks of the person he desires (to be pu- nished), in his mind, and then on the tenth day sits over flowing water and says, ‘QO God, Thou art the Present One, the knower of the secrets of minds! O Good, the tyrant has prevailed, and there is no helper. - Thou perceivest and knowest (all the affairs), O God. Verily, such a one has done me wrong and injured me, and there is no witness for it but Thou. O God, Thou art his owner, destroy him ! UO God, clothe him in the vestment of contempt and put on him the shirt of destruc- tion | 0 God, break him!” repeating these words ten times, and then saying, “But God caught them up in their sins, and they had none to
1 Al-Kur’dn XIX-1 and XLII-1.
582 AD-DAMIRi’S
guard them against God.’ God will surely destroy him and stop him from injuring him. This is an excellent and tried secret.
It is related that ‘Amr b. Ma‘dt-Karib at the battle of al-Kadist- - yah attacked Rustam, whom Yazdagird the king of the Persians had sent forward at that battle to fight with the Muslims. ‘Amr approached, and facing Rustam, who was mounted on a large elephant, cut off — its legs with one stroke, upon which Rustam fell, and the elephant fell over him together with the saddle-bag which was on its back and which contained forty thousand dinars. Rustam was; slain, and the Persians were defented. No stroke like this was ever heard of in the ° Time of Ignorance, or has been heard of in the time of al-Islam. It is related that the Greeks (ar-Riim) carried away the above-mentioned legs, and hung them in a church belonging to them, and that when- ever they were reproached with any defeat, they used to say, ‘“‘ We met a people, the result of whose stroke was this.” The brave men out of the Greeks used to alight (from their horses) to look at them and to be astonished at that.
Abt’l-‘Abbas al-Mabarrad relates that ‘Umar b. al-Khattab hav- ing one day asked, “Who was the most liberal man among the Arabs?’’ © was told, “ H&tim.” He then asked, ‘“‘ Who was the best horseman among them?” and was told, “‘Amr_ b. Ma‘di-Karib.” He then asked, ““ Who was their best poet ?” and was told, “ [mru’u’l-Kais,” He then asked, “ Which sword of theirs was the sharpest?’ and was — told, ‘The Samsamah of ‘Amr b. Ma‘d?-Karib.” As-Suhailf informs . that the Sams4mah of ‘Amr b. M‘adi-Karib was made out of that iron which was found near the Ka‘bah, and which was buried there by their ancestor or others, and that Dh’l-Fikar, the sword of the Apostle of God, was also made out of that iron. As-Suhailf adds that the latter was named Dh@’l-Fikar, bacause there were in the middle of it things like the vertebree of the back ; before the Prophet (had it), it belonged to al-‘As b. Munabbih and was taken from him as plun- der at the battle of Badr.
(Lawfulness or unlawfulness.) That itis unlawful to eat the elephant, isa well known thing, and the reason for it as given in al- Wastf is that it is an animal possessing a canine tooth, and that
» Al-Kur’dn XL-29,
BAYAT AL-HAYAWIN _ 588
it is a fighting (es) animal, that is to say, an over-poworing and
fighting animal. But in a strange view related by ar-Rafit as coming from ‘Abd-All&h al-Bashanjt, who was one of the iméms of our sect, it is snid to be lawful. The Im&m Ahmad states that the elephant is not one of the articles of diet of the Muslims, Al-Hasan says that it-is a transformed animal. Ab(-Hantfah disapproves of it, whilst ash-Sha‘b! allows its being eaten. The selling of it is valid, because it is ridden and fighting is done with and on it, and its rider is to be given out of the booty more thana rider ofamule. With us the ele- phant does not become clean by slaughtering, nor do its bones become clean by washing, whether they are taken out of it after its lawful slaughtering or after its death. But here we have a strange view,
namely, that the bones of a dead animal are clean, which is the state- .
ment of Abé-Hantfah and those that agree with him. The general religions doctrine, however, that they are unclean is an absolute one. According to Malik, a bone of an elephant becomes clean by its being polished, as has been already said under the letter .~ in the art. jlia’!, It is not allowable, however, to sell it, nor is its price a law- fal thing ;— so Ta’us, ‘Ata’ b. Abt-Rabah, ‘Umar b. ‘Abd-al-‘Aziz, MAlik, and Ahmad say. Ibn-al-Mandhir states that ‘Urwah b. az-Zu- bair, Ibn-Strin, and Ibn-Juraij have allowed it. It is said in ash-Sh@- mil that tanning has no effect on the skin of an elephant, on account of its thickness. With regard to the validity of racing on an elephant, there are two views, but some say that there are (only) two statements, . the correct one of which is that it is valid, on account of what is related by ash-Shifi't, Ab-Dawud, at-Tirmidhi, an-Nasa’i, Ibn-Majah, and Ibn- Hibb&n, and confirmed on the authority of Abé-Harairah, namely, that the Prophet said, “There shall be no stake or wage, except in the case of racing with animals having feet like those of camels or solid- hoofed animals, or in the case of shooting with arrows or casting spears.” As-sabak is that which is laid down as a stake for the winner of a race, (to bo given to him) on his winning it. As to as-sabf it is the root of Us _,/! eae, aor, Shawl (_ I preceded the man). The true version of this tradition is “ ga ¥ etc.,” and the Prophet intended by it that a stake or gift is not due, excepting in the case of racing with horses and camels, and in the case of shooting with arrows or _ casting spears, because all of these things are preparations for fighting
584 Ab<pAntei’s
With the eiieiiy; the object in giving it ig té crekte a desis for pro- sectiting a holy war, Ash-Shafi'l, lidwever, does not itidhtioh the dlophant (amoiig them). Abd-Ish&] stités that ricidg of its batk is allowablé, bechuse the enemy is (sometiinés) encdihteréed with on its back, i thé same way that he is encouiitéred with on the backs of horses, dnd becsusé it posvessts tamel-like foot. A fire anithal may truly be included among tlie géneral animals, according to those who follow the faudambental principles of teligiow; but thete are souné religious toctors who say that racing on its back is iiét valid, which is What Ahmad and Abt+Haniffah say, becntise charging (thé encihy) dhd fleeing (from him) cannot be effected on its bick, dnd therefote there is no object in racing on its back, If 616; hibwe ever, says that cumels are the same ad an elepbuht in this dense, the driswer is that the Arabs fight on the backs of carols mdst viguf- ously, und that fighting on their bavks is mostly thir habit, whilst an eléphant is hot thus used. Those that give thé formér dpibich say thut an elephant can overtake and riin befvre horses it India.
(Supplementary information.) In the year 590 A. H. Yandrus, the greatest of the kings of India, advanced with the object of invad+ ing the country of the Muslims, and was opposed by the Amfr Shihab- ad-din al-Gori, the lord of Giznah. The two armies met on thé rivdr MAjin. Ibn-al-Athir states that the Indian had with him sevéd hundred elephants and a force of a million of men. Both thé armhids fought bravely, and ShibAb-ud-din guined the victory ; the slaaghter of the Indians was so great that the land stank with the siiell of their corpses. Shihfb-ad-din took ninety elephants, and slew their king, - Yanfrus, whose teeth were bound with gold, which was the ouly way that he was identified. ShihAb-ad-din entered his country aiid took from his treasuries a thousand and four hundred loads of wealth and then returned to Giznab. Ibn-al-Athir states, “Among thé elephants which Shib&b-ad-din took was a white one. Ihave been thus informed by one who saw it.”
(Proverbs.) “A greater eater than an elephant.” “Strongor than an elephant.” ‘More wonderful than the form of an elephant.”
(The author here gives an account of the incident of an elephant passing, while the Imam Malik b. Anas was lecturing, upon which
all the pupils excepting Yahya b. Yahya al-Laitht went out to look at
BaYkT AL-BaYAWIN 585
it, which is also given by Fbn-Kh.' The author ulso gives some particulars of Yahya’s life and death, from the same book. ]
Similar to the above narrative (of Yabya b. Yabya) is what happened to Abt+‘Aatin. ali-Nabil, whose proper name was ud-Dabbak Makblad b. ad-Dubbak. He was at al-Basrah, and an elephant aviiiy artived thete, the people wat to look at it. [bn-Juraij asked him, “Why do not you go out to look at the elephant?” He replied, “Bodcause { shall not find (there) a substitute for you.” Ibn-Juraij thuredpon dald, “Yoti are the excellent (ingenious) one (an-Nabil).” Whenever he came in, Ibn Juralj tised to say, “ Here comes the ex- cellent one.” Al-Bukhért states, “I have heard Abt-‘Ayim say, ‘Since I have come to know that back-biting j is unlawful, I have néver slan- dered anybody at his back.’ ”
‘Heavier than an elephant.” A poet says:—
““() you; you are heavy, And heavy and heavy; In appearance you are a man, But in the acales an elephant.’’
(Properties.) He who has had given to him to drink the wax out of an elephant’s ear, will sleep for seven days. If its bile be painted ofi putches of lepra and left on them for three days, they will disap- pear. If its bone be tied on the bodies of children, it will protect ‘them from epilepsy. If ivory, which is its bone, be tied on a tree, it will not give fruit that year. If vine-creepers, plants, and trees are fumigated with its bone, no worms will approach that place. If a house containing bugs be fumigated with it, the bugs will die. If the shavings of ivory, about the weight of two dirhams, be given mixed with water and honey daily to drink to any one, his retentive faculty will become oxcellent ; and if a sterile woman drinks them for seven days, she will conceive by the order of God. Ifa piece of its skin be tied on the person of one suffering from ague (with shivering), it will leave him ; and if a person suffering from cramps sleeps over it, they will leave him. IE£ its dang be burnt and rubbed with honey and then painted over eyelids from which the hair has fallen off, the hair will spring up again. If a woman drinks its urine without knowing,
3 De Slane’s T. of Ibn-Kh.’s B. D. Vol. IV, p. 29.
586: ap-pAmtai’s
she will not conceive ; and if its dung be hung on her person, she will not conceive also, while it is on her person. The smoke of its skin cures piles.
(Interpretation of itin a dream.) An elephant in a dream in- . dicates a foreign king, one that is dreaded, stupid and sluggish of heart, bearing burdens (of responsibilities), and knowing the tactios of war and fighting. He who rides an elephant (in a dream), or obtains possession of it, or has control over it, will go to a sultan and will be exalted toa position of high eminence by him, and will live for a long time honoured and respected. Some say . - that an elephant in a dream indicates a big or stout foreigner. He who rides (in 2 dream) an elephant which is then under his control, will overcome a covetous stout foreigner. He who rides an elephant in a dream in the daytime, will divorce his wife, because in former times in the country of elephants, whoever divorced his wife was mounted on an elephant and paraded, so that men came to know of it. If one of the kings rides (in a dream) on an elephant while he is engaged in a war, he will die on account of the words of God, “Hast thou not seen what thy Lord did with the fellows of the elephant? Did He not make their stratagem lead them astray, and send down on them birds in flocks, to throw down on them stones . of baked clay, and make them like blades of herbage eaten down ?”! He who rides a saddled elephant, will marry a daughter of a stout foreigner ; and if he be a merchant, his merchandise will increase. He who is made a prey of by an elephant, will meet witha calamity at the hands of a sultan; and ifhe be ill, he will die. He who tends elephants, will enter into intimate relations with tho Persian or foreign kings, who will become submissive to him. He who milks a female ele- phant, will deceive a foreigner and obtain wealth from him. The Jews say that an elephant in a dream indicates a noble or generous, gentle, courteous, and patient king. Ifaperson be struck by an elephant with its trank, he will obtain good; and he who rides it, will obtain . the position of a waztr or a governorship. He who takes some of its dung, will become independent. It also indicates a party of pious men. Some say that he who sees an elephant in a dream, will see a difficult affair and will then be saved from it. The Christians say
1 Al-Kur’An CY (the whole chapter). —
gaYit AL-HAYAWAN 537
that he who sees an elephant in «dream, but does not ride it, will suffer a loss in his body or in his wealth. If one sees (in a dream) a elain elephant in a town or country, the king of that coun- try will die or a celebrated man will be slain. He who slays an ele- phant (in a dream), will overcome a foreigner. He who is thrown down by an elephant under it, which then does not move away from him, will die. If an elephant be seen (ina dream) in any country © bat that of the Nubians, it indicates a sedition, on account of the ugli- ness and hideousness of its colour. [fit be dreamt of in a country -in which it is found, it indicates one of the honoured men. Ifa woman dreams ofan elephant, it is not a good thing for her in what- ever state she dreams of it. Elephants are also interpreted to indicate the nature of years (whether they are fruitfal or barren) like cows. The departure of an elephant from a country in which there is the plague, indicates good for the people of it and the disappearance of the plague from among them. If an elephant is ridden in a country in which there is a lake, it indicates travelling in a ship.
- (A chapter on the excellence and beauty of knowledge or intel- ligence and the shamefulness or disgrace of ignorance.) One of the wise men has said that knowledye or intelligence is that wherewith the heart is restrained from evil actions and led to do good actions. Intelligence is a restraint against vile actions or vices, and a safety from causes of destruction, and a foresight into consequences before the befalling of misfortunes, nnd remaining still at the time of the coming into effect of decrees on things, both in the shape of words and actions, on account ofthe words of the Prophet, “Bind her and then trast in God.” The wise and learned men and jurisconsults are agreed that all the affairs, both great and small, require intelligence, and that intelligence requires experience. They say that intelligence is a sultAn and has _ its troops; the head of its troops is experience, then comes discernment, then consideration, then understanding, then me- mory, and then the gladness of the soul, for with it the body becomes firm, the soul being a lamp the light of which is intelligence. It is related in a tradition that God has not given to his servants anything better (as their share) than intelligence.
It is related that Gabriel went to Adam and said to him, “I have brought you three things; choose one of them.” So, Adam
588 aD-vamini’s
asked him, ‘What are they ? ” and he replied, “‘ Sense of shame, ins - telligence, and religion.” Adam said, “I select itelligence.” Gabriel . thereupon went out to the sense of shame and religion, and said to them, “You may return, as he has selécted intelligence in preference to you two ;” but they replied, “We are ordered to remain with intelligence | wherever it may be.” One of them (the wise and learned men) says that whoever tries to go on the road of prudence without the guid- ance of intelligence, will surely mias the right way. Intelligence is a lamp wherewith ignorance is exposed and excellence distingaished from error. Were intelligence to be given a form, the sun compared with it would be quite dark, and were ignorance to be given a form, the night compared with it would be fall of light. There is nothing better than intelligence adorned by learning, knowledge adorn- | ed by humility, forbearance or humility adorned by kindness, and kindness adorned by the fear of God.
It is related that Gabriel (once) came to the Prophet and said, “Q Mubammad, I have brought to you all the noble qualitiesin this world and the next one,” and the Prophet asked him, “What are they ? ” upon which Gabriel said, “ ‘Take to pardon, and order what is kind, and shun the ignorant.’* OQ Muhammad, these things consist in your pardoning him who does a wrong to you, giving to him who prevents you (from taking a thing), going to him who ceases visiting you, your behaving well towards him who treats you badly, your asking pardon (from God) for him who slanders you, your giving good advice to him who advises you insincerely, and your forbearance for him who enrages you. These constitute the noble qualities in this world and the next one.” A poet has suid in this sense :— “éTake to pardon, and asder what is kind,’ 8 you have been ordered, ‘and shun the ignorant ;’ Be soft in your speech to all men, . For of those possessing character the one that is gentle is preferred.”
Some of the praiseworthy ways of intelligence are contentment, which is an imperishable treasure, and charity (alms-giving), which is an everlasting honour, the complotion of a man’s honour being his
becoming independent of men. One of its ways is also the sense of shame. It is said :—
» Al-Kur’dn VII-198. \
BAYAT AI<QAVAWIN 589
“When the water of the face (shame) becomes diminished, its gensp of shame also beqomes diminished ; And there ja no good in a face when jta water has become diminished.” One of its ways is also a goodness of qualities, It is related re- garding the Prophet as having said, “The most complete of the Believers in the matter of Faith is the best of them in qualities” It is related that Yabya b. Zakarty& having oneday met Jesus, the son of Mary, the latter smiled in his face, upon which Yahya asked
him, “Why doI see you playing (trifling away time), as if you were
secure?” So Jesus asked him, ‘Why do I see you frowning, as if you were in deapair ?” They both then said, “We shall not depart (from here), until a revelation is made to us,” upon which God inspired them, “He out of you two who is better in qualities is the one more loved by me. ”
(Supplement.) Al-Gazzali, Ibn-Balbéu, and others relate that Abé-Ja‘far al-Mansfr having gone to the pilgrimage took his quarters iu the Hall of Convocation (5 94! jlo) and used to go out very early and _ do the circuit of tho House. Hoe went out one night very early in the morning, and while he was going round the House, he heard a speaker say, “O God, { complain to you of the manifestation of disohe- dience an corruption on carth, and of what comes between rights and their possessors in the shape of greed.” Al-Mangur then trotted in his walk, and his ears were filled.(with that prayer). He then return- ed to the Hall of Convocation and said to the captain of the guards, “There is in the (Sacred) House a man going round; bring him to me.” The captain of the guards thereupon went oat, and finding a man near the Yamantf corner said to him, “ Answer the sum- mons of the Commander of the faithful.” Whon he came in to al-Mansfir, the latter asked him, “ What was it that I heard you jast now complaining of to God,—‘of the manifestation of disobe- dience and corruption on earth, and what comes between rights and their possessors in the shape of greed.’? By God, yon have, verily, stuffed my ears with it, and it has made me quite ill.” He replied, *Q Commander of the faithful, the person who has been seized by greed, so as to come between rights and their possessors, ‘on account of which the country of God is filled with sinfulness, disobedience, and corruption, is yourself.” Al-Manafr said to him, ‘What is this?” or he said, “Woe betide you! How can greed seize
~
—-_ sl ==>
590 ap-pawirt's
me, when I have gold and silver lying at my door and the kingdom of the earth in my possession ?”’ The man replied, “ Celebrated be the praises of God! O Commander of the faithful, is there any greed that has seized anybody and has not seized you? God has entrusted you with the affairs and property of the faithfal, but you have neg- lected their affairs and concerned yourself in collecting their property. You have placed, hetween yourself and your subjects, a screen of gypsum and bricks and armed doorkeepers, and ordered that nobody is to visit you but such a one and such a one—men whom you have selected for yourself as your special friends, and whom you have given power over yoar subjects; but you have not ordered to be brought to you the oppressed, nor the hungry, nor the naked, when there is nobody who has no ‘right to this property. When those whom you have selected as your special friends, and to whom you — have given power over your subjects, saw you collecting the property and not dividing it, they said (to themselves), ‘This ong has acted perfidiously towards God and His Apostle; why should not we also - act similarly towards him?’ They then agreed (among themselves) to
prevent the affairs of the people coming to your knowledge, excepting such as they wished. They have thus become your partners in your dominion, whilst you have remained heedless about them. IE an. oppressed person comes to your gate, he finds that you have stationed at your gate a man to inquire into the grievances of men, but if the oppressor is one of your intimate friends, the inqnirer into grievances diverts the oppressed party and puts him off with promises to inquire into his grievances thereafter, time after time; if he persists, and
you happen to appear there, when he may scream out before you, he is given a severe beating as an example for others, and you see that and do not disapprove it ; whilst the khalffahs before you of the Beni-U mayyah (dynasty), when they heard of any grievance, it was -
immediately redressed. U Commander of the faithful, I used to | travel to China, and on one occasion the king who ruled there lost. his hearing; he cried, upon which his ministers asked him, ‘ O King, what makes you cry ? May God not cause your eye to weep!’ He. replied, ‘I do not cry for the misfortune that has befallen me, bat I cry on account of any oppressed person crying out at my gate and my not being able to hear his voice.” He then said, ‘If my hearing power has gone, my seeing power has not (yet) gone; there-
BAYAT AL-BAYAWIN 591
- fore proclaim among the people that none but an oppressed person is to wear red clothes.’ He then used to mount his elephant in the -morning and fafternoon of every day and go about in the town, so that he might find out if there was any person dressed in red clothes and know that he was an oppressed person, and then do justice to him. O Commander of the faithful, this man was a believer in the plurality of gods, but his compassion for the believers in the plurality of gods over powered his avarice ; how then does not . your compassion for the Believers overpower your avarice, when you area Believer in God and a cousin of the Apostle of God ? Verily, wealth is collected for one of three things ; if you say, ‘I collect it for my son,’ God hag . already shown you an example among those who have gone before you, out of such as collected wealth for their sons; that surely did not render the son independent, nay perchance he died a beggar degraded and despised, for perhaps the infant may come out of the womb of its mother when it has no property, and there is no pro- perty on the face of the earth but there is an avaricious hand near it to collect it; God, however, continually shows kindness to that infant, until the desire of men for it increases, whilst that avaricious hand collects it, in the manner you have done. You are not the one to give, but itis God that is the giver. Ifyou say, ‘I collect it for any misfortune that may befall me,’ God—celebrated be His praises | —has already shown you the example of kings and peoples, who have gone before you, that what they had prepared asa provision in the shape of wealth, men, and horses did not avail them when God desired to do with them what He wished. If you say, ‘1 collect it for a pur- . _ pose,’ greater than the state (purpose) in which you are at present, by God, there is no position above your position but one which cannot be attained, excepting by the performance of pious deeds.” Al-Man- sir thereupon cried vehemently and said, “ What am I then to do? The learned have fled from me, men do not come near me, and the pious do not visit me.” He replied, “O Commander of the faithful, open your gate, lighten the restraint of the screen over you, help the oppressed, and take out of wealth what is legal and good and distri- bute it rightfully and justly, and I guarantee that those who have fled from you will return to you.” Al-Mansdr said, “ We shall do that.” The callers to prayer having then come and chanted the call to prayer, al-MansQr got up and said his prayer. When he finished
592 aDpaatnt’s
doing that, he sonrched for the man, but did pot find him 3 so, he said to the captain of the guards, Bring me the man this moment.”
The captain of the guards then went out searching for him, and finding him near the Yamanf corner said to him, “ Answer the sum- mons of the Commander of the faithful.” He replied, “There ig no way for my doing that.” The captain said, “Then my head will be struck off,” but he replied, “ No, there is no way to the striking off of your head.” He then took ont of his provision-wallet a written scrap (of paper) and said, “ Take this, there is on ita prayer for dispelling grief ; he who says it in the morning and dies that day, will die a martyr; and he who says it in the evening and dies that night, will die a martyr.” He mentioned great excellence and recom- pense as attached to it. The captain of the guards took it and came to al-Mansfir, who, when he saw him, said to him, “ Woe betide youl or is it that you know magic?” He replied, “ By God, O Commander of the faithful!” He then informed him of what had passed between him and the man, upon which al-Mansfr ordered the prayer to be copied out and to pay the captain of the guards a thougand dinars. The following is the prayer :—
«© God, in the same manner that Thon art kind in Thy great- ness and power oyer ang above the kindly-disposed, and art high by Thy greatness over the great anes, and Thou knowest what is under- neath the earth as Thou knowest what is above Thy throne, and the evil promptings of the mind are like a public thing with Thee, and the public words are in Thy knowledge a secret, everything is submissive to Thy greatness and every one possessing power is humble before Thy power, all the affairs of this world and the next one are in Thy hands, give mea relief and a way ont from all kinds of grief and anxiety which may overtake me in the morn- ing or evening! O God, Thy pardon for my sins, Thy connivance at my errors, and Thy concealing my evil actions have tempted me to ask of Thee what I do not deserve to have from Thee on account of my shortcomings. I pray to Thee securely and ask Thee cheerfully, for Thou art the doer of good to me and I am the doer of evil to myself in what concerns the relations between Thee and me, Thou showest love to me by Thy favours, whilst I show hatred for Thee by (my) acts of disobedience. I have not found a beneyolent
wayit aL-Hayawin 598
being more kindly-disposed than Thou art towards ‘a worthless man like me, but my trust in Thee has emboldened me to address Thee. O God, grant me Thy grace and favours! Thou art merciful and compassionate | ”
It is related that the above mentioned man was al-Khidr.
- G1 (d-Fainah).—A certain bird resembling the eagle, which when it is afraid of cold, migrates to al-Yaman ;—so Ibn-Sidah says. Al-faindt == times, GisAJ1 ans GiJ1 ALU os I met him time after time, in which the J! (before 433) may be omitted. Since this bird mi- grates at one time to al-Yaman and at another time disappears from it, it is given the name of time.
Loz! (abG-Firds) [aloo u-!53,41 (abé-Farrds)].—A sobriquet of the lion. 44.2.) an ¥! >»), — lguydy Gd, and (¢syi5!—= the lion broke or crushed the neck of its prey. This is the original meaning of al-fars, and secondarily it is applied to several things, being thus applied to any killed animal.
Abé-Firas b. Hamdan, the brother of Saif-ad-dawlah b. Hamdan, was named after it. He was a brilliant king and a glorious poet, so much so that it is said that poetry commenced with a king and ended with a king, that is to say, it commenced with Imru’u’l-Kais, whose proper name was Hunduj, and ended with Abd-Firfs. Another in- stance like this is the saying, “ Discourses (U5l«,J!) commenced with ‘Abd-al-Hamid and ended with Ibn-al-‘Amid.
END OF VOL. II, PT. I.
38
ADDITIONS AND CORRECTIONS.
P. 15, Foot-note?, last line for veral read seseral.
P. 87, L 10, for Agha! (as-Suhliyah) read isla} (as-Sidityek) P. 75,1. 5, Delete tho first in.
P. 187, L 12, for (ach-Shahrndn ? ) read (ash-Shaharmin ?) P. 2360, L 11, for eallad read called.
P. 260, 1. 10, for will described read will be described.
P. 277, 1. 9, from the bottom, for thy read they.
P. 268, 1. 17, for used, take read used to iake.
. BP. 908, 1. 15, for ormed read formed.
P. 484, 1. 16, for b. read bint.
P. 484, 1. 26, for their read there.
- P, 460, 1. 4, from the bottom, for transgressed read iransgressed , P. 833, L 6, from the bottom, for baggdl read baggAl.
P, 582, L 8, from the bottom, for God, read God.
P. 563, 1. 10, from the bottom, for wage read wager.
gr
.
INDEX
‘Abd-Allah b. az-Zubair, death of, 104 *Abd-al-Malik’s letter to al-Hajjij, 147 Abel, murder of, by Cain, 487
ol Abtas, 280
al-‘Ajaz, 292
al-'4(ak (the magpie), 367
al-‘Abf (the fox), 367
el-‘ Akid, 343
at-‘Akrabd (the scorpion), 343
sAkrab, the merchant, 360
al-‘Alak (leeches), 372
al-‘Ald ? (the eand-grouse), 414
al-‘ Alaémdi, 371
el-‘Alas, 371
Alexander the Great, the birth of, 48 —his mission, 49—his name as Dhd'1-Karnain, 5i—his message to an eastern king, 301—his meeting a just and pious people and an expla- nation of their conduct, 454 ef seq.
- —his interview with the King of China 570 ef seg.—his interview with the Queen of China, 572 e2 seq.
al-‘ Alheb, 382
al-‘Alhdn, 371
‘All b. AM-TAlib, his grave, 565
al-‘ AU, 370
al-' Amaithal, 382
al-‘Amallas, $82
al-A‘mash, narratives about,101 ef seq.
Ambergris, 390
al-‘Andk, 383
‘Andk al-arg (the badger), $87
‘An&k and Marthad b. Abf-Marthad, a narrative about, 386
Ansa, his visit to al-Hajjaj, 146
al-‘Anbar (the sperm-whale), 388
al-tAabas (the lion), 387
Anchovy, 189
al-‘Andal, 393
al.‘ Andaltd (the nightingale), 393
‘Anka’ mugrid, 401
al-‘Ankabdi, 407
al-‘Ans, $87
Ant, red, 66
al-‘Antar (the gadfly), 392
al-‘4us (a she-goat), 394
‘Arar, 293
al-‘Arfg, 293
al-‘Asi, 294
al-‘Asdis, 294
al-‘Asdhil, 204
al-'Asannaj, 295
al-Asil (the wolf), 279
al-' Asjadiyak, 298
al-‘Aslak, 294
al-‘Aseds (the wolf), 294
al-‘Atalak, 278
al-‘Atat, (the lion), 311
al-‘Athamthamah, 282
al-‘Athawthaj, 282
al‘ Atik, 277
al-‘Atik (the horse), 277
598
‘Atikahs, the three, 278
al-‘Atirak, 555
‘Att&bah, the mother of Ja‘far al-Bar- maki, a narrative about, 105
al-‘Atfdr (f), 311
al-' Atid, 281
al-‘Atds, 979
al-‘Awded?, 414
al-‘Awd, 413
al-‘Awhak, 414
al-‘Ayhal, 420
al-‘Ayjaldf, 429
al-‘Ayldm, 419
al-‘Ayldn, 419
al-‘dyn, 420
al-‘Ayr, (the wild ass), 414
‘Ayr as-sardh, 419
al-‘ Aysa’ 419
al-‘Aytham (the hyena), 414, 420
al-‘Azzah, 294
tumm-‘-lssah, 424
Badger, 387
Bahram-gor, as a great archer, 265
Bilkts, the throne of, 313—the reason of Solomon sending for it, 313—the reason of his disguising it, 814—her acceptance of al-lalim and marriage with Solomon, 317—her origin, 317 et seq.
Bird, a, 231—Birds, 244—the meanings of their cries, 256 ed seq.
Butterflies, 514
Calf, 282—the reason of the Beni: isr4’ll worshipping it, 383
Cat, 83—the origin of, 85—kinds of, 86
Chess, the game of, 361
Chicken, a, 557
Civet and the civet-cat, 89
Cock (the domeatio), 4, 143, and 281 Coot, 448
Crab, 43
Cricket, 149
Crow, 426
.ad-Dalat (the weasel); 431
~~
INDEX | °
ag-Dabb, 195—a dabd bearing testi- mony to Mubammad being the Apostle of God, 198
abi-Dabbah (the francolin), 211
a4-Dabu' (the hyena), 208
. ad-Paby (the gazelle),259
ad-Daib, 22)
a¢-Da'tiah, 221
ad-Daiwan (a tom-cat), 84 and 221
ag- Dalim, 275
ad- Dam (the cat), 84
ag- Da’n (sheep), 191
Dhat-anwd}, 208
ad-Daribdn, 273
D&wud (David), death and funeral of, 160 ef sag.
a¢-Difdi' (the frog’, 213
' ag-Dirgdm, 211
ag-Diryas, 218
Dome of the Stone, the, 103
ad-Du'dw? 195
ag-Dughts, 213
Dhd’n-Nan, a narrative about him and &® scorpion, 348 —his sayings, 349 — his death, 851
ad-Duwa‘ 220
Dwarfs, the city of the, 450
Dyeing jades, 549
Eagle, 128,174—a narrative about an, sent as a present by Kaigar Kasra, 326
Earwig, 366
Elephant, 567
Explanation of the signs of the advent of al-Islam by Satib, 133
al- Fadir, 508
al-Fadl b. Marwan, his conversation with the ambassadors of the of ar-Ram and Abyssinia, 164
al-Fadis, the three, 166
al- Fahd, (the lynx), 563
al-Foahi (a stallion), 505
al- Fainah, 598
INDEX
al- Faishr, 566 el-Fékhiiah, 489 al-Félij, 604 Filligat al-afa'i, 605 al-Falhas, 559 al- Faliw, 559 al-Fandh, 661 al- Fanak (the marten), 561 al-Faxff, 561 al-Fa’r (the rat, the mouse), 493 al-Fara’ (the wild ass), 513 al- Fara‘, 555 al-Faras (the horse, the mare), 532 Faras al-bukr (the hippopotamus), 551 al-Fardsh (moths and butterflies), 514 al- Farkad, 556 al-fartr, 557 al- arkA, 516 abt-Furrds (the lion), 593 al- Farrdj, 557 al-Farsh, 554 al-Fasdjis, 557 al- Fadshiyuh (cattle), 503 al- Fasil, 658 ) al-Fat', 505 _ Fatiah, bu5 al-Fatas, 504 ab- Fads, 5u4 al-Fawl' (?), 566 al-Fagydd, 567 al-#adzir, 503 Field-rat or mouse, 310 al-Fil (elephant), 567 al- Filw, 569 abd-Firds (the lion), 693 al-Firnib, 556 - Fish, 66—size of, 67—species of, 68— wonderful narratives about, 70 et seq, Flea, 222 Fox, 66, 867 Francolin, 211 Frog, 213 al-Fuds (the scorpion), 512 al-Fultiw, 559
599
al. Flr (gazelles), 566
al-Furdfpak, 516
al-Furdnik, 554
al-Furdr, 557
al-Furfur, 554
al- Fur far, 554
al-Furhid, 557
al- Fur‘ul, 555
al-Fuwaisitah (rat, mouse), 566
al-Gadaf, 463
al-Gadirak (the sand-grouse), 463
Gadfly, 392
al-Gadb, 468
al-Gadh? (a lamb or kid), 425
al-Gadid, 468
al-Gdak, 425
Game, 174—of the sacred precincts sanctity of, 270
al-Gammdeah, 464
al-Ganam (goats and sheep’, 464
al-Gatallas (the wolf), 463
al-Gatdt, 463
al-Gadif (2), 463
al-Gawga’, 480
al-Gawwdsz, 479
al-Gaydik, 488
al-Gayhab, 488
al-Gaylam, 488
al-Gaytalah, 488
al-Gardl (a young gazelle), 457
Gazlah, the wife of Shabib, 458
Gazelle, 259—varieties of, 259
General, characteristics of a good, 545
Gerfalcon, 118
al-Gifr, 464
Giraffe, 8
al-Girgir (the Guinea-fowl), 456
al-Girndk, 457
al-Gitrab, (the viper), 463
al-Giirtf, 468
Goat, 98—goate, 464—names of the different stages of growth of, 467
God, the possibility of seeing and hearing Him, 375 et seq.
600
Grief, things giving rise to, 477 — al-Gudaf (the summer-crow), 425
- al-Gufr, 464
Guinea-fowl, 456 al-Gal, 480—narratives about, 483 et
seg.
Gull, 15
al-Gurdb (the crow), 426
al-Gurnaik (the white stork), 448 »
al-Gurr (the coot), 448
Handalah b. Safwfn, the prophet, 403
, the cause of her desiring for
a child, 520
Hawk, 159
al-Hirr (the cat), 84
Hornet, 16 .
Horne, 277, 522—the due share of a, in war, 545
Hot bath with lime, beneficial and in- jurious effects of, 319—mode of tak- ing it, 320
Humaidah bint an-Nu‘man, 526
Hyens, 208, 420
Ibn-'‘Abbas, funeral of, 449
Ibn-az-Zubair, siege and death of, 108 et seq.
al-‘Tfrtt, 312
al-'Tf/w, 321
al-‘Jjl (a calf), 282
The Band-‘Ijl, 292
al-‘Tkdl, 348
al-‘Ikrimah, 369
al-\[krishah, 369
al-‘]TAwz, 371
al-‘79, 370
al-‘Illawsh, 870
al-Fr, 417
al-‘Irbadg, 293
al-‘Irbadd, 298
al-‘Trfat, 310
al-‘Irs (a lioness), 298
ibn-‘Irs (the weasel), 420
al-‘Te, 419
‘fe al-HitAr, the Shaikh, 82
al-‘Tebdr, 294
{
- INDEX:
‘Ttdk at-tayr, 278 al-‘Itraf, 311
Ja‘far al-Barmakf, the reasons of 8 ar. -
Rashfd putting him to death, $25 . —execution of, 327
Ji‘far ag-SAdik, his interview with © Abd-Hanffah, 261 ¢ seq.—works of, - 262—precepts with which he charg- ed his son, 262.
al-Jalldlah, unlawfulness of 41
al-Ka‘bah, the building of, 153 et seq.
Kasrk Nushirwin, interpretation of his dream, 132 ef seq.
al-Khaids (the cat), 84
Khair, the weaver, narrative about, 44
al-Khaital (the cat), 84
Khalid b. Sinan, the prophet, 406
Khastx al-kubtir, narrative about, 415
Kid, a, 425
al- Kitt (the cat), 84
Kubbat ag-Sakhrah, 103
Kuraish, the caravan of, under Abt-, Sufyn, 418.
Lake, a, interpretation of in a dream, |
- 658, Lamb, a, 425 ° Leeches, 373 Leopard, a narrative about a, sent asa. a present by Kasra to Kaigar, 325 Lion, 211 Lioness, 298
Love, description and stages of, 490 .
Lukm&n, his name, ete. 99—anéo-. dotes regarding his wisdom, 99 - —hig advice to his son, 100 , 300 et seq.
Magpie, 367
Makkah, the siege of, by al-Hajjaj, 108
Malik b. Ad-ham, narrative about, 120
Malik b. Nagr al-Lakhmf, interpreta- tion of the dream of, 130 ef seq.
al-Mansdr, interview between him and & pilgrim (al-Khidr) 589 ¢¢ se.
Mare, 522
' Marten, 561
~
INDEX —
Men, the last two, to be collected on
. the Day of Judgment, 84 ef seq. Mistake, a, in a prayer, 28
Moses, the journey of, to visit al- Khidr, 151, 808 |
Most Great Name of God, 111, 314
Mothe, 514
Moth-worm, 92, 38]
Mouse, 498
Mule, 292
Musk, 269
Musk-deer, 265
Muslim, good actions of a, 394—claims of a, on a brother Muslim, 395
Nard, the game of, 361
Narratives, profitable, 70 et seq.
Nightingale, 3938
Nit, 142
Noah’s ark, 496
Paradise, the first manto enter, on the Day of Judgment, 404
Paul, Saint, 587
Peacock, 222
Phoenix, 79
" Prophet, the visit of a wolf to the, 25 —the poisoned roast goat given to him as a present, 106—the death of the, and the election of his suc- cessor, 140 ef seq.—the sayings of the, 898—his changing the names of certain men, 484—his recital of the chap. “By the Star” (of the Kur’An), 459 ef seg.—his account of Alexander the Great, 4538—hig horses, 516
Prophetic ring, the, 536
Quail, 60
ar-Rajabfyah, 555
ar-Rashid, his letter to Sufydn and the latter man’s reply to him, 538 ed seq.
ar-Rass (the well), 403
Rat, 498
- Rhinoceros, 81
River, interpretation of a, in a dream, 558
601
Roller, 135
Rook, 1
ae-Sabaifar 37
as-Sabanta, 36
Sable, 80 :
ae-Sabu‘ (the lion, &c.), 25
Sabdf, 22
Sacrifice, 112 e& seq.
ap-Sada (the owl), 146
as-Sada/ (shell-fish) 144,
aj-Sa'ddnah (the pigeon), 47
@2-Sa‘f 157
as-Safar 158
as-Séfir 148
as-Sahd (the bat), 87
Sahl b. ‘Abd-Allah at-Tustari, 30 et seq.
Sahatin, 87
as-Saidah 188
ag-Saidan (the fox), 189
us-Saidandaf, 189
Saints, narratives about, $2 ef se7.
aba-Sairds (?), 96
as-Sakankir (the skink), 54
as-Sakb, 58
as-Sakhlah, 88
Sdk hurr, 22
as-Sakr, 58
az-Sakr, (the hawk), 159
as-Salukis, 59
as-Bdlikh, 23
as-Salwe (the quail), 60
as-Saimaidar, 81
as-Samak (fish), 66
as-Samd’im, 65
ae-Samaifar, 81
as-Samandul (the phenix), 79
ae-Samandar (the Salamaadar), 8t
as-Samhaj, 63
Samm abraz, 23
as-Sammir (the sable), 80
as-Samsam (the fox), 66
as-Sundal (the phenix), 83
Sand-grouse, 463
as-Santh, 24
602
as-Sannah, 83 ag-Sanndjah, 172
as-Sarafdt, 16
as-Surat.is (the crab), 43
as-Sarrdkh, 149
Sarrir al-lail (the cricket), 149 as-Sargar, 156
as-Sargarda, 157
Saryat al-Kkabat, 388
Satih, 130 et seq.
as-Saw.idiyah, 91
az-Sa‘wah, 157
a?-Sawma‘ah (the eagle), 174
a}-Sayd (game), 174 -
Scorpion, 119, 120, 343
Sea, the interpretation of the, in a
dream, 552
ash-Shabab, 119
ash-Shabarbag, 119
ash-Shabath, 119
ash-Shabbit (a sp. of carp), 120 Bhabib ash-Shaibfot, his encounters
with al-Hajjéj, 459
ash-Shabwah (the soorpion), 120 ash-Shadha, 124
Shdd-hawdr (?), 97
ash-Shddin, 97
ash-Shafda'‘, 128
ash-Shagwa’ (the eagle), 128 Shah, 187
ash-Shahdm 137
ash-Shdhin (the gerfalcon), 117 Shahmat al-ar }, 123 ash-Shaharmaa (f), 137
Sha bin ar- RA‘t, 27 ef seq. ash-Shaidhumda (the wulf), 139 ash-Shaiham, 189
ash-Shatkh al- Puhadi, 138 ash-Shaisabin 189 ash-Shatadhdn, 135 ash-Shatahtab, 184 ash-Shatirrdt (the roller), 185 ash-Shamstyah, 136 ash-Sha'rd’, 125
INDEX
ash-Shdmurk, 117
ash-Sharanba, 124
ash-Sharg, 124 .
ash-Sharif, 97
ash-Sharrdin, 124
ash-Shasar, 124
ash-Shéi (sheep or goat), 93
ash-Shawf (7), 137
Shawtak, 188
ath-Shawt, 187
Shawt bardh, 138
ash-Shay‘, 139 .
Sheep, 98, 464—superiority of, over goats, 466—names of different stages of growth of, 467.
Shell-fish, 144.
ash-Shibli' (the scorpion), 113 —
ash-Shibl, 119
ash-Shibthdn, 119
ash-Shifnin, 128
ash-Shitk, 129
Shikk and Satih, the sootheayers, narrative about, 130 et seg.
ash-Shirshik, 124
aba-Shubtiinah, 141
ash-Shihah, 187
ash-Shuhriir, 122
ash-Shujd', 120
ach-Shunkud, 137
ash-Shurshar, 124
ash-Shdwal, 138
as-Stbin, 174
as-Sid (the wolf), 96 ‘
as-Sidak, 96
Sifannah, 96
a3-Sifrid, 159
as-Sihliyah, 837 ,
as-8i'lah, 47
as-Silfan, 59
as-Sil’ (the he-wolf), 59
a3-Silinbdj, 172
ay- Sill, 172
as-Sim', 63
as-Simsimah (the red ant), 66
INDEX
Sindd (the rhinoceros), £1
as-Sinddwah, 83
as-Siajdb (the squirrel), 82
as-Sinnawr (the cat), 83
es-Sir (anchovy), 189
es-Siriin (the wolf), 48
as-SirmdA (the locust), 47
es-Sirwoh, 47
ay-Siudr, 174,
Skink, 54
Sparrow, 296
Spider, 407—narrative about a woman and a, 409
Spring of water, interpretation of a, in a dream, 554 Squirrel, 82 Starling, 6 Stork (white), 448 ap-Su’dbah (a nit), 142 as- Sdddnfyah, 91 as-Bidhantk, 93 ap-Sufariyah, 158 ag-Safts, narratives about, 29-—8¢_ as-Sufnuj, 58 SufyAn ath-Thawrt and a lion, 27 as-Suhalah, 87 as-Sulahfah al-bahrfyah (turtle), 58 as-Sulahfih al-barriyah (tortoise), 55 a?-Sulab, 172 as-Sulak, 59 ag-Sulwul, 172, 489 as-Sumdnd, 62 as-Suntind (the swallow), 90 as-Surad, 149 as-Surfah, 46 as-Surmdn, 46 as-Surrith, 149 as-Surfah, 46 as-Surmdn, 46 ap-Surrdh 149 as-Sur'ad (the weasel), 64 as-Siis (the moth-worm and the woe- vil), 92
603
Dhi's-Suwaiktain, the destroyer o the Ka'bah, 428
Swallow, 90
bing- Jubak, 258
umm- Tabak, 258
at- Tubba®, 240
at- Tabtdb, 240
at- Pigdm, 241
af- TW’ ir (a bird), 231
at- Twshilj, 257
at- Juli, 243
at- Tals, 248
Tamir bin Tiimir (the flea), 222
af- Jamrit (the bat), 248
at-Tuabtr, 243
Yargaladas, 240
at-Tarsth, 240
at- Tathraj, 240
at- 7d us (the peacock), 222
Taos b. Kaisio, an account of and narratives about, 223 ef Seq. |
at- Yayr (birds), 244
fayr al-‘ardkth 254
fayr al-md?, 255
at-7ifi, 241
at- 7th, 243
at-Timl (the wolf), 248
at- Tirf, 241
at-YStawa, 255
at-7Tiyarah, 246
Tortoise, 55
Trusters in God, 251
at- Tiibdlah 244
aht't- Tufyatain, 242
at- Tuhan, 240
at- Trirdnt, 244
Tartle, 58
at. Tuté, 244
Tuwais (‘Abd-an-Na‘tm) 299
at- Fiucal, 244 |
al-‘Ubkits 280
al-‘Udal (field-rat or mouse), 310
al-' Udhfai, £93
al-‘Odk al-matafil, 414
PY
604
al-Ufe (1), 818
Ubud, battle of,
al-‘Ujriyf, 282
al+Udb (the eng
al Uiddsh, 869 al! Uprubia (the carwig), $66 opizion about im, 203 pile ad Young save of goats and sheep, names
alsa of, 88 al-tUlaik, the tree in which Moses 5. zababah, 4 ; wuuse, Ny me az-Zabbs’, nateative aboat, 881 of seq al Ut'ut 373 an’ 5 al-Omah, 414 Zt ag
Umayyah b. Abtre-Salt, death of, 439 ° , . abt-Zaiddn, 20 —vernes of, 440—a narrative about, n-ZakMrif, 6
“a as- ZAKt (the domestic cock), 4 oa ino Zamsam, the digging of, 427 if Pehevduah 400 ca-Zandabit, 19, 567 as-Zardfah (giraffe), 8 ax-Ziryab, 11 al-'Os, 414 abt Ziyad, a al-‘ Vedra, 296 ax Zugaim, 13 al‘ Usbéir, 294 os Zughah, 13 al+Ushard? 205 az-Zugldl, 13 aLUefie (the sparrow), 206, at-Zubkahy 12 al-\Uthmdn, 282 : or gala, 12 al-‘Uththah (moth-worm) 281 or amma, 15 al-‘Vtrufan (domestic cock), 281 as-Zummdj, 14 em“ Desif, 44 Goamaj abd? 18 rarer as-Zunbiir (the hornet), 15 Tao (9) of the eight, the, 27 ab-Zurait, 20 ea-Zurrak, 7
‘Weasel, ~ 420—narrative about @ rat
and a, 420,—intelligencé of the, 4g) ot-Zursér (the atarling), 6
\
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