فَقُلْتُSo I saidفِيtoنَفْسِي:myself:ضُمِمْتُI have been joinedإِلَىtoمَنْthe oneأُرِيدُI wantأَنْtoأَتَعَلَّمَlearnمِنْهُ.from him.
So I said to myself: I have been joined to the one from whom I want to learn.
وَكَانَAnd itيُقَالُ:was said:يَنْبَغِيIt behoovesلِلْعَاقِلِthe sensible personأَنْtoيَحْفَظَguardلِسَانَهُhis tongueكَمَاjust asيَحْفَظُhe guardsمَوْضِعَthe placeقَدَمِهِ،of his foot,وَقِيلَ:and it was said:مَنْWhoeverلَمْdoes notيَحْفَظْguardلِسَانَهُhis tongue,فَقَدْtrulyسَلَّطَهُhe has given it powerعَلَىoverهَلَاكِهِ.his destruction.وَقَالَAnd saidالشَّاعِرُ:the poet:
And it was said: It behooves the sensible person to guard his tongue just as he guards the place of his foot, and it was said: Whoever does not guard his tongue, truly he has given it power over his destruction. And the poet said:
عَلَيْكَUpon youحِفْظَis the guardingاللِّسَانِof the tongueمُجْتَهِداً ...striving...فَإِنَّfor indeedجُلَّmostالْهَلَاكِof destructionفِيis inزَلَلِهِits slip.
Strive to guard the tongue... for indeed most destruction lies in its slip.
وَلِآخَرَ:And to another:
And to another:
وَجُرْحُAnd the woundالسَّيْفِof the swordتُدْمِلُهُyou heal itفَيَبْرَأُ ...and it heals...وَجُرْحُAnd the woundالدَّهْرِof timeمَاwhatجَرَحَwoundedاللِّسَانُthe tongue
The wound of the sword you treat and it heals... but the wound of time is what the tongue has wounded.
جِرَاحَاتُWoundsالطِّعَانِof piercingلَهَاfor themِالتِئامٌ ...is a healing...وَلَاand notيَلْتَامُhealsمَاwhatجَرَحَwoundedاللِّسَانُthe tongue.
Wounds of piercing have a healing... and what the tongue has wounded does not heal.
وَلِآخَرَ:And to another:
And to another:
وَجُرْحُAnd the woundاللِّسَانِof the tongueكَجُرْحِis like the woundالْيَدِof the hand.
And the wound of the tongue is like the wound of the hand.
وَلِآخَرَ:And to another:
And to another:
وَجُرْحُAnd the woundالسَّيْفِof the swordيَأْسُوهُtreats itالْمُدَاوِي ...the healer...وَجُرْحُAnd the woundالْقَوْلِof speechطُولَthroughoutالدَّهْرِtimeدَامِيbleeding.
The wound of the sword is treated by the healer... and the wound of speech bleeds throughout time.
[مَسَاوِئُ[The evilsجِنَايَةِof the crimeاللِّسَانِ]of the tongue]
[The Evils of the Tongue's Crime]
أَحْمَدُAhmadبْنُson ofإِبْرَاهِيمَIbrahimالْهَاشِمِيُّAl-Hashimiقَالَ:said:لَمَّاWhenعَفَاpardonedأَبُوAbuالْعَبَّاسِAl-AbbasالسَّفَّاحُAs-SaffahعَنْsuingسُلَيْمَانَSulaymanبْنِson ofهِشَامِHishamبْنِson ofعَبْدِAbdالْمَلِكِAl-Malikوَعَنْand fromابْنَيْهِhis two sonsقَرَّبَهُمْhe brought them nearوَأَدْنَاهُمْand drew them closeوَبَسَطَهُمْand made them at easeحَتَّىuntilكَانُواthey wereيَسْمُرُونَconversingعِنْدَهُwith himبِاللَّيْلِ،at night,وَكَانَand Sulaymanسُلَيْمَانُwasإِذَاwhenدَخَلَhe enteredثُنِيَتْfoldedلَهُfor himوِسَادَةٌa cushionوَكَذَلِكَand likewiseلِابْنَيْهِfor his two sonsوَرُبَّمَاand perhapsطُرِحَتْthrownلَهُمْfor themنَمَارِقُsmall cushionsوَنُصِبَتْand set upلَهُمْfor themكَرَاسِيُّ،chairs,فَبَيْنَمَاthen whileهُمْtheyعِنْدَهُwere with himذَاتَoneلَيْلَةٍnightأَوْorذَاتَoneيَوْمٍdayإِذْwhenدَخَلَenteredإِلَيْهِto himأَبُوAbuغَسَّانَGhassanالْحَاجِبُthe chamberlainفَقَالَ:and said:يَاOأَمِيرَCommanderالْمُؤْمِنِينَof the Faithfulبِالْبَابِat the doorرَجُلٌis a manمُتَلَثِّمٌveiledأَنَاخَwho made kneelرَاحِلَتَهُhis riding beastوَقَالَ:and said:اسْتَأْذِنْAsk permissionلِيfor meعَلَىto seeأَمِيرِthe Commanderالْمُؤْمِنِينَ.of the Faithful.فَقُلْتُ:So I said:ضَعْPut downعَنْكَfrom youثِيَابَthe garmentsسَفَرِكَ.of your journey.
Ahmad bin Ibrahim Al-Hashimi said: When Abu Al-Abbas As-Saffah pardoned Sulayman bin Hisham bin Abd Al-Malik and his two sons, he brought them near, drew them close, and made them at ease until they used to converse with him at night. Whenever Sulayman entered, a cushion was folded for him, and likewise for his two sons, and perhaps small cushions were thrown for them and chairs were set up for them. Then while they were with him one night or one day, Abu Ghassan the chamberlain entered to him and said: O Commander of the Faithful, at the door is a veiled man who made his riding beast kneel and said: Ask permission for me to see the Commander of the Faithful. So I said: Put down from you the garments of your journey.
فَقَالَ:So he said:لَاNo,أَحُطُّI will not put downرَحْلِيmy saddleوَلَاnorأُسْفِرُshall I unveilعِمَّتِيmy turbanحَتَّىuntilأَنْظُرَI lookإِلَىuponوَجْهِthe faceأَمِيرِof the Commanderالْمُؤْمِنِينَ.of the Faithful.فَقَالَSo saidأَبُوAbuالْعَبَّاسِ:Al-Abbas:فَهَلْDidسَأَلْتَهُyou ask himمَنْwhoهُوَ؟he is?قَالَ:He said:قَدْI haveفَعَلْتُdone so,فَذَكَرَand he mentionedأَنَّهُthat he isسَدِيفُSudaifمَوْلَاكَ.your freedman.فَقَالَ:So he said:سَدِيفٌSudaif!سَدِيفٌ!Sudaif!ائْذَنْGive permissionلَهُ.to him.فَدَخَلَSo enteredرَجُلٌa manأَحْمَرُred-complexionedطَوِيلٌtallيَتَثَنَّىswayingعَلَيْهِupon himمِمْطَرُa rain cloakحِرٍّmade of rough woolوَمَعَهُand with himمِحْجَنٌwas a crooked stickيَتَوَكَأُhe was leaningعَلَيْهِ،upon it,فَلَمَّاand whenنَظَرَhe lookedإِلَىatأَبِيAbuالْعَبَّاسِAl-Abbasسَفَرَhe uncoveredعَنْfromوَجْهِهِhis faceثُمَّthenسَلَّمَhe greetedوَدَنَاand drew nearوَقَبَّلَand kissedيَدَهُhis handثُمَّthenانْصَرَفَhe turnedإِلَىtoخَلْفِهِ.his rear.فَقَامَSo he stoodمَقَامَin a placeمِثْلِهِsuitable for himوَأَنْشَدَهُ:and recited to him:
So he said: No, I will not put down my saddle nor shall I unveil my turban until I look upon the face of the Commander of the Faithful. So Abu Al-Abbas said: Did you ask him who he is? He said: I have done so, and he mentioned that he is Sudaif your freedman. So he said: Sudaif! Sudaif! Give permission to him. So there entered a tall, red-complexioned man swaying in a rough woolen rain cloak, and with him was a crooked stick he was leaning upon. When he looked at Abu Al-Abbas, he uncovered his face, then greeted him, drew near, kissed his hand, and turned back. So he stood in a suitable place and recited to him:
أَصْبَحَHas becomeالْمُلْكُthe dominionثَابِتَfirmly establishedالْأَسَاسِ ...in foundation...بِالْبَهَالِيلِthrough the noble youthsمِنْfromبَنِيthe sonsالْعَبَّاسِof Al-Abbas
The dominion has become firmly established in foundation... through the noble youths from the sons of Al-Abbas.
لَاDo notتُقِيلَنَّspareعَبْدَAbdشَمْسٍShamsعِثَاراً ...a stumble...وَاقْطَعَنَّand cut offكُلَّeveryرَقْلَةٍtall palm treeوَغِرَاسِand sapling
Do not spare a stumble to Abd Shams... and cut off every tall palm tree and sapling.
وَلَقَدْAnd trulyسَاءَنِيit displeased meوَسَاءَand displeasedسِوَائِي ...others besides me...قُرْبُهُمْtheir closenessمِنْtoنَمَارِقٍsmall cushionsوَكَرَاسِيand chairs
And truly it displeased me and displeased others besides me... their closeness to small cushions and chairs.
أَنْزِلُوهُوبحيثPut themأنزلهاwhere put themاللهGodبِدَارِin the abodeالْهَوَانِof humiliationوَالْإِتْعَاسِand wretchedness
Put them where God put them in the abode of humiliation and wretchedness.
وَاذْكُرُواAnd rememberمَصْرَعَthe slaying placeالْحُسَيْنِof Al-Husaynوَزَيْدٍ ...and Zayd...وَقَتِيلاًand a slain oneبِجَانِبِbesideالْمِهْرَاسِAl-Mihras
And remember the slaying place of Al-Husayn and Zayd... and a slain one beside Al-Mihras.
وَالْقَتِيلَAnd the slain oneالَّذِيwhoبِحَرَّانَin Harranأَمْسَى ...spent the evening...ثَاوِياًresidingبَيْنَbetweenغُرْبَةٍstrangenessوَتَنَاسِيand forgetfulness
And the slain one who in Harran spent the evening... residing between strangeness and forgetfulness.
نَعَمْYes,شِبْلُthe lion cubالْهِرَاشِof Al-Hirashمَوْلَاكَis your freedmanلَوْلَا ...were it not...آَوْدٌa burdenمِنْfromحَبَائِلِthe snaresالْإِفْلَاسِof bankruptcy
Yes, the lion cub of Al-Hirash is your freedman, were it not... for a burden from the snares of bankruptcy.
فَقَامَSo stoodسُلَيْمَانُSulaymanبْنُson ofهِشَامٍHishamفَقَالَ:and said:يَاOأَمِيرَCommanderالْمُؤْمِنِينَof the Faithfulإِنَّindeedمَوْلَاكَyour freedmanهَذَاthis oneمَثَلَhas stoodبَيْنَbeforeيَدَيْكَyour handsيَبْعَثُكَinciting youعَلَىtoقَتْلِيkill meوَقَتْلِand killابْنَيَّmy two sonsوَيَحْدُوكَand driving youعَلَىtoطَلَبِdemandثَأْرِكَyour vengeanceمَنَّا،from us,وَقَدْand indeedبَلَغَنِيit has reached meأَنَّكَthat youتُرِيدُwantاغْتِيَالِي.to assassinate me.فَقَالَSo saidأَبُوAbuالْعَبَّاسِ:Al-Abbas:وَاللَّهِBy Allahمَاit was notكَانَmy intentionعَزْمِيmy resolveأَنْtoأَقْتُلَكَkill youوَلَاnorأَنْtoأُسِيءَmistreatبِكَyouوَلَاnorأُطَالِبَكَto hold you accountableبِشَيْءٍfor anythingمِمَّاof whatطَالَبْتُI heldبِهِaccountableأَهْلَthe familyبَيْتِكَ،of your house,فَأَمَّاbut as forإِذْsinceوَقَعَit has fallenفِيintoخَلَدِكَyour mindأَنِّيthat Iأَغْتَالُكَwill assassinate you,فَيَاthen Oجَاهِلُignorant one,مَنْwhoيَحُولُstands betweenبَيْنِيmeوَبَيْنَكَand youوَبَيْنَand betweenقَتْلِكَkilling youحَتَّىso thatأَغْتَالَكَ؟I must assassinate you?ثُمَّThenأَمَرَhe orderedبِقَتْلِهِhis executionوَقَتْلِand the executionابْنَيْهِ.of his two sons.
So Sulayman bin Hisham stood and said: O Commander of the Faithful, this freedman of yours has stood before you inciting you to kill me and kill my two sons, and driving you to demand your vengeance from us, and it has reached me that you want to assassinate me. So Abu Al-Abbas said: By Allah, my resolve was not to kill you nor to mistreat you nor to hold you accountable for anything of what I held the family of your house accountable for; but as for since it has fallen into your mind that I will assassinate you, then O ignorant one, who stands between me and you and between killing you so that I must assassinate you? Then he ordered his execution and the execution of his two sons.
فَقَالَSo saidسُلَيْمَانُSulaymanلِقَاتِلِهِto his executionerأَبِيAbuالْجَهْمِ:Al-Jahm:إِنَّكَIndeed youقَدْhaveأُمِرْتَbeen commandedبِأَمْرٍwith a matterلَاnoبُدَّescapingلَكَfor youمِنْfromإِنْفَاذِهِcarrying it out,وَحَاجَتِيand my needإِلَيْكَfrom youأَنْis thatتُقَدِّمَyou put forwardابْنَيَّmy two sonsحَتَّىso thatأَحْتَسِبَهُمَا،I seek their reward with Allah,فَفَعَلَ.and he did so.
So Sulayman said to his executioner Abu Al-Jahm: Indeed you have been commanded with a matter that you must carry out, and my need from you is that you put forward my two sons so that I seek their reward with Allah, and he did so.
وَخَرَجَAnd went outسَدِيفٌSudaifوَقَدْwhileوَصَلَهُrewarded himالْعَبَّاسُAl-Abbasبِخَمْسَةِwith fiveآلَافِthousandدِينَارٍdinarsوَهُوَwhile heيَقُولُ:was saying:قَدْHaveقَرَّتِbeen cooledالْعَيْنَانِthe two eyesوَاشْتَفَتِand been healedالنَّفْسُthe soulفَلِلَّهِso to Allahالْحَمْدُis the praiseوَالشُّكْرُ!and thanks!وَحُكِيَAnd it was narratedعَنْaboutشِيرَوَيْهِShirawayhبْنِson ofأَبْرُويزَAbruwizأَنَّthatرَجُلاًa manمِنَfromالرَّعِيَّةِthe subjectsوَقَفَstoppedلَهُfor himيَوْماًone dayوَقَدْwhileخَرَجَhe came outمِنَfromالْمَيْدَانِthe hippodromeفَقَالَ:and said:الْحَمْدُPraiseلِلَّهِbe to AllahالَّذِيwhoقَتَلَkilledأَبْرُويزَAbruwizعَلَىatيَدِكَyour handوَمَلَّكَكَand made you ownمَاwhatكُنْتَyou wereأَحَقَّmore deservingبِهِof itمِنْهُthan himوَأَرَاحَand relievedآلَthe familyسَاسَانَof Sasanمِنْfromجَبَرِيَّتِهِhis tyrannyوَعُتُوِّهِand arroganceوَبُخْلِهِand miserlinessوَنَكَدِهِ،and wretchedness,فَإِنَّهُfor indeed heكَانَused toيَأْخُذُtakeبِالْإِحْنَةِ،out of spite,وَيَقْتُلُand killبِالظَّنِّ،on suspicion,وَيُخِيفُand frightenالْبَرِيَّ،the innocent,وَيَعْمَلُand actبِالْهَوَى.according to whim.
And Sudaif went out while Al-Abbas had rewarded him with five thousand dinars, and he was saying: The eyes have been cooled and the soul has been healed, so to Allah is the praise and thanks! And it was narrated about Shirawayh bin Abruwiz that a man from the subjects stopped for him one day when he came out of the hippodrome and said: Praise be to Allah who killed Abruwiz at your hand and made you own what you were more deserving of than him and relieved the family of Sasan from his tyranny, arrogance, miserliness, and wretchedness, for indeed he used to take out of spite, kill on suspicion, frighten the innocent, and act according to whim.
فَقَالَSo saidشِيرَوَيْهِShirawayhلِبَعْضِto someحُجَّابِهِ:of his chamberlains:احْمِلْهُBring himإِلَيَّ.to me.فَحُمِلَ.So he was brought.فَقَالَAnd he saidلَهُ:to him:كَمْHow muchكَانَتْwereأَرْزَاقُكَyour provisionsفِيduringحَيَاةِthe lifeأَبْرُويزَ؟of Abruwiz?قَالَ:He said:كُنْتُI wasفِيinكِفَايَةِsufficiencyالْعَيْشِ.of living.قَالَ:He said:فَكَمْThen how muchرِزْقُكَis your provisionبِمَاfor whatسَمِعْتَyou heardالْيَوْمَ؟today?قَالَ:He said:مَاNothingزِيدَhas been addedفِيtoرِزْقِيmy provisionشَيْءٌ.anything.قَالَ:He said:فَهَلْDidوَتَرَكَharm youأَبْرُويزُAbruwizفَانْتَصَرْتَso you took revengeمِنْهُfrom himبِمَاthrough whatسَمِعْتَyou heardمِنْofكَلَامِكَ؟your speech?قَالَ:He said:لَا.No.قَالَ:He said:فَمَاThen whatدَعَاكَprompted youإِلَىtoالْوُقُوعِspeak illفِيهِof himوَلَمْwhile he did notيَقْطَعْcut offعَنْكَfrom youمَادَّةَthe sourceرِزْقِكَof your provisionوَلَاnorوَتَرَكَharmedفِيinنَفْسِكَ،yourself,وَمَاand what haveلِلْعَامَّةِthe common peopleوَالْوُقُوعِto do with speaking illفِيofالْمُلُوكِkingsوَهُمْwhile they areرَعِيَّةٌ؟subjects?وَأَمَرَAnd he orderedأَنْthatيُنْزَعَbe pulled outلِسَانُهُhis tongueمِنْfromقَفَاهُ،the back of his neck,وَقَالَ:and said:حَقٌّTrueمَاis whatيُقَالُ:is said:الْخَرْسُMutenessخَيْرٌis betterمِنَthanالْبَيَانِeloquenceبِمَاregarding whatلَاis notيَجِبُ.obligatory.وَقَالَAnd saidبَعْضُsomeالشُّعَرَاءِpoetsفِيregardingمِثْلِهِ:the like of this:
So Shirawayh said to some of his chamberlains: Bring him to me. So he was brought. And he said to him: How much were your provisions during the life of Abruwiz? He said: I was in sufficiency of living. He said: Then how much is your provision for what you heard today? He said: Nothing has been added to my provision. He said: Did Abruwiz harm you so you took revenge from him through what you heard of your speech? He said: No. He said: Then what prompted you to speak ill of him while he did not cut off from you the source of your provision nor harmed you, and what have the common people to do with speaking ill of kings while they are subjects? And he ordered that his tongue be pulled out from the back of his neck, and said: True is what is said: Muteness is better than eloquence regarding what is not obligatory. And some poets said regarding the like of this:
يَاOلَيْتَwould thatأَنِّيthat Iلَاdo notأَمُوتُdieبِغُصَّتِي ...in my choking...حَتَّىuntilأَرَىI seeرَجُلاًa manيَقُولُwho speaksفَيَصْدُقُand tells the truth.
O would that I do not die in my choking... until I see a man who speaks and tells the truth.
احْفَظْGuardلِسَانَكَyour tongueلَاlestتَقُولَyou speakفَتُبْتَلَى ...and be tested...إِنَّfor indeedالْبَلَاءَafflictionمُوَكَّلٌis entrustedبِالْمَنْطِقِwith speech.
Guard your tongue lest you speak and be tested... for indeed affliction is entrusted with speech.
وَلِآخَرَ:And to another:
And to another:
لَعَمْرُكَBy your lifeمَاthere is nothingشَيْءٌanythingعَلِمْتَyou knowمَكَانَهُ ...its place...أَحَقُّmore deservingبِسِجْنٍof prisonمِنْthanلِسَانٍa tongueمُذَلَّلِunrestrained.
By your life, there is nothing whose place you know... more deserving of prison than an unrestrained tongue.
عَلَىUponفِيكَyour mouthمِمَّاregarding whatلَيْسَis notيَعْنِيكَyour concernقَوْلُهُ ...its utterance...بِقُفْلٍwith a lockشَدِيدٍfirmحَيْثُwhereverمَاeverكُنْتَyou areفَاقْفِلِso lock it.
Upon your mouth regarding what is not your concern to utter... place a firm lock wherever you are, so lock it.
وَلِآخَرَ:And to another:
And to another:
إِذَاWhenالْأَمْرُthe matterأَعْيَاbecomes difficultالْيَوْمَtodayفَانْظُرْthen lookبِهِat itغَداً ...tomorrow...لَعَلَّperhapsعَسِيراًa difficultyفِيinغَدٍtomorrowيَتَيَسَّرُwill become easy.
When the matter becomes difficult today, then look at it tomorrow... perhaps a difficulty in tomorrow will become easy.
وَلَاAnd do notتَعُدَّcountقَوْلاًa speechمِنْfromلِسَانِكَyour tongueلَمْthat did notيَرْضَpleaseمَوَاقِعَهُits placementمِنْbeforeقَبْلُthatذَاكَsuchالتَّفَكُّرِreflection.
And do not count a speech from your tongue whose placement did not please before such reflection.