وَقَالَAnd saidيَحْيَىYahyaبْنُson ofخَالِدٍKhalidالْبَرْمَكِيُّ:al-Barmaki:ثَلَاثَةُThreeأَشْيَاءَthingsتَدُلُّindicateعَلَىtheعُقُولِminds ofالرِّجَالِ:men:الْهَدِيَّةُthe gift,وَالرَّسُولُthe messenger,وَالْكِتَابُ.and the letter.
And Yahya ibn Khalid al-Barmaki said: Three things indicate the minds of men: the gift, the messenger, and the letter.
[مَسَاوِئُDisadvantages ofالرَّسُولِ]the Messenger
[Disadvantages of the Messenger]
وَحُكِيَAnd it was narratedعَنِaboutالْإِسْكَنْدَرِAlexanderأَنَّهُthat heوَجَّهَsentرَسُولاًa messengerإِلَىtoبَعْضِsomeمُلُوكِkings ofالْمَشْرِقِthe East,فَجَاءَهُand there came to himرَسُولُهُhis messengerبِرِسَالَةٍwith a message,فَشَكَّso he doubtedفِيinحَرْفٍa letterمِنْهَاof it,فَقَالَand saidلَهُto himالْإِسْكَنْدَرُ:Alexander:وَيْحَكَWoe to you,إِنَّverilyالْمُلُوكَkingsلَاdo notتَخْلُوlackمِنْaمُقَوِّمٍcorrectorوَمُسَدِّدٍand a guideإِذَاwhenمَالَتْdeviatesبِطَانَتُهَاtheir entourage,وَقَدْand you haveجِئْتَنِيcome to me withبِرِسَالَةٍa messageصَحِيحَةِcorrect inالْأَلْفَاظِwords,بَيِّنَةِclear inالْعِبَارَةِexpression,غَيْرَexceptأَنَّthatفِيهَاin it isحَرْفاًa letterيَنْقُضُهَا،that invalidates it;أَفَعَلَىis it uponيَقِينٍcertaintyأَنْتَyou areمِنْofهَذَاthisحَرْفٍletter,أَوْorأَنْتَare youشَاكٌّdoubtfulفِيهِ؟about it?فَقَالَSo saidالرَّسُولُ:the messenger:بَلْNay,عَلَىuponيَقِينٍ،certainty.قَالَ:He said:فَأَمَرَSo orderedالْإِسْكَنْدَرُAlexanderأَنْthatتُكْتَبَbe writtenأَلْفَاظُهُits wordsحَرْفاًletterحَرْفاًby letterوَتُعَادَand be returnedإِلَىtoالْمَلِكِthe kingمَعَwithرَسُولٍanotherآخَرَmessenger,فَيُقْرَأَso it is readعَلَيْهِto himوَيُتَرْجَمَand translatedلَهُ،for him.فَلَمَّاWhenقُرِئَwas readالْكِتَابُthe letterعَلَىtoالْمَلِكِthe kingفَمَرَّand he passedبِذَلِكَby thatالْحَرْفِletter,أَنْكَرَهُhe rejected itفَقَالَand saidلِلْمُتَرْجِمِ:to the translator:ضَعْPutيَدِيmy handعَلَىonهَذَاthisالْحَرْفِ،letter.فَوَضَعَهَا،So he placed it on it,فَأَمَرَand he orderedأَنْthatيُقْطَعَbe cutذَلِكَthatالْحَرْفُletterبِسِكِّينٍ،with a knife.فَقُطِعَSo it was cutمِنَfromالْكِتَابِ،the letter,وَكَتَبَand he wroteإِلَىtoالْإِسْكَنْدَرِ:Alexander:رَأْسُThe pinnacle ofالْمَمْلَكَةِthe kingdomصِحَّةُis the soundness ofفِطْنَةِthe shrewdness ofالْمَلِكِthe king,وَأَسُّand the foundation ofالْمَلِكِthe kingصِدْقُis the truthfulness ofلَهْجَةِspeech ofرَسُولِهِhis messenger,إِذْsinceكَانَhe wasعَنْon behalf ofلِسَانِهِhis tongueيَنْطِقُspeakingوَإِلَىand toأُذُنِهِhis earيُؤَدِّي،conveying.وَقَدْAnd I haveقَطَعْتُcutبِسِكِّينِيwith my knifeمَاwhatلَمْdid notيَكُنْbelongمِنْtoكَلَامِيmy words,إِذْsinceلَمْI did notأَجِدْfindإِلَىaقَطْعِcutting ofلِسَانِthe tongue ofرَسُولِكَyour messengerسَبِيلاً،a way.فَلَمَّاWhenجَاءَcameالرَّسُولُthe messengerبِهَذَاwith thisإِلَىtoالْإِسْكَنْدَرِAlexander,دَعَاhe calledالرَّسُولَthe messengerالْأَوَّلَfirst,فَقَالَ:and said:مَاWhatحَمَلَكَcarried youعَلَىtoكَلِمَةٍa wordأَرَدْتَyou intendedبِهَاby itفَسَادَcorruption ofمَلِكَيْنِ؟two kings?فَأَقَرَّSo confessedالرَّسُولُthe messengerأَنَّthatذَاكَthatكَانَwasلِتَقْصِيرٍdue to a shortcomingرَآهُhe sawمِنَfromالْمُوَجَّهِthe one directedإِلَيْهِ،to him.قَالَSaidالْإِسْكَنْدَرُ:Alexander:فَأَرَاكَSo I see youسَعَيْتَstroveلِنَفْسِكَfor yourselfلَاnotلَنَا،for us.فَلَمَّاWhenفَاتَكَmissed youبَعْضُsomeمَاof whatأَمَلْتَyou hoped for,جَعَلْتَyou madeذَلِكَthatنَاراًa fireفِيinالْأَنْفُسِthe soulsالْخَطِيرَةِnobleالرَّفِيعَةِ!and high!ثُمَّThenأَمَرَhe orderedبِلِسَانِهِhis tongueفَنُزِعَso it was pulled outمِنْfromقَفَاهُ.the back of his neck.
And it was narrated about Alexander that he sent a messenger to some kings of the East, and his messenger came to him with a message, so he doubted in a letter of it, and Alexander said to him: Woe to you, kings do not lack a corrector and a guide when their entourage deviates, and you have come to me with a message correct in words, clear in expression, except that in it is a letter that invalidates it; are you upon certainty of this letter, or are you doubtful about it? So the messenger said: Nay, upon certainty. He said: So Alexander ordered that its words be written letter by letter and be returned to the king with another messenger, so it is read to him and translated for him. When the letter was read to the king and he passed by that letter, he rejected it and said to the translator: Put my hand on this letter. So he placed it on it, and he ordered that that letter be cut with a knife. So it was cut from the letter, and he wrote to Alexander: The pinnacle of the kingdom is the soundness of the shrewdness of the king, and the foundation of the king is the truthfulness of speech of his messenger, since he was on behalf of his tongue speaking and to his ear conveying, and I have cut with my knife what did not belong to my words, since I did not find to cutting of the tongue of your messenger a way. When the messenger came with this to Alexander, he called the messenger first, and said: What carried you to a word you intended by it corruption of two kings? So the messenger confessed that that was due to a shortcoming he saw from the one directed to him. Alexander said: So I see you strove for yourself not for us. When some of what you hoped for missed you, you made that a fire in the noble and high souls! Then he ordered his tongue so it was pulled out from the back of his neck.
[مَحَاسِنُVirtues ofالْحِجَابِ]the Curtain
[Virtues of the Curtain]
يُقَالُIt is saidإِنَّthatمُلُوكَthe kings ofالْعَجَمِthe Persiansكَانَتْused toتَأْخُذُmakeأَبْنَاءَهَاtheir sonsبِأَنْthatيُعَامِلُوهَاthey treat themبِمَاwith whatتُعَامَلُis treatedبِهِwith itعَبِيدُهَا،their slaves,وَأَنْand thatلَاnotيَدْخُلَentersأَحَدٌanyoneمِنَofالْوَلَدِthe childrenعَلَيْهَاupon themإِلَّاexceptعَنْbyإِذْنِهَا،their permission,وَأَنْand thatيَكُونَbeالْحِجَابُthe curtainعَلَيْهِمْover themأَغْلَظَstricterمِنْهُمْthan themعَلَىoverمَنْthoseدُونَهُمْbelow themمِنْofبِطَانَتِهَاtheir entourageوَخَدَمِهَاand servants,لِئَلَّاlestتَحْمِلَهُمُcarry themالدَّالَّةُfamiliarityعَلَىtoتَعَدِّيtransgressingمِيزَانِthe scale ofالْحَقِّ،truth.فَإِنَّهُFor indeedيُقَالُit is saidإِنَّthatيَزْدَجِرْدَYazdegerdرَأَىsawبَهْرَامَBahramبِمَوْضِعٍin a placeلَمْnotيَكُنْwasلَهُ،for him,فَقَالَso he saidلَهُ:to him:مَرَرْتَDid you passبِالْحَاجِبِ؟by the chamberlain?قَالَ:He said:نَعَمْ،Yes.قَالَ:He said:وَعَلِمَAnd did he knowبِدُخُولِكَ؟of your entering?قَالَ:He said:نَعَمْ،Yes.قَالَ:He said:فَاخْرُجْThen go outإِلَيْهِto himفَاضْرِبْهُand strike himثَلَاثِينَthirtyسَوْطاًlashesوَنَحِّهُand remove himعَنِfromالسِّتْرِthe curtainوَوَكِّلْand appointبِالْحِجَابِover the curtainأَذَاذْمَرْدَ،Azadmard.فَفَعَلَSo didبَهْرَامُBahramذَلِكَthatوَهُوَwhile he wasإِذْatذَاكَthat timeابْنُthe son ofثَلَاثَthirteenعَشْرَةَyearsسَنَةً،old,وَلَمْand did notيَعْلَمِknowالْحَاجِبُthe chamberlainفِيمَfor whatغَضِبَbecame angryعَلَيْهِagainst himالْمَلِكُ،the king.فَلَمَّاWhenجَاءَcameبَهْرَامُBahramبَعْدَafterذَلِكَthatلِيَدْخُلَto enter,دَفَعَpushedأَذَاذْمَرْدُAzadmardفِيinصَدْرِهِhis chestدَفْعَةًa pushأَوْقَذَهُthat bruised himمِنْهَاfrom it,وَقَالَand saidلَهُ:to him:إِنْIfرَأَيْتُكَI see youبِهَذَاin thisالْمَوْضِعِplaceضَرَبْتُكَI will strike youسِتِّينَsixtyسَوْطاًlashesلِجِنَايَتِكَfor your crimeعَلَىagainstالْحَاجِبِthe firstالْأَوَّلِchamberlainوَثَلَاثِينَand thirtyلِئَلَّاlestتَطْمَعَyou covetفِيcommittingالْجِنَايَةِa crimeعَلَيَّ،against me.فَبَلَغَSo reachedذَلِكَthatيَزْدَجِرْدَYazdegerd,فَدَعَاso he calledبِأَذَاذْمَرْدَAzadmardفَخَلَعَand bestowed a robeعَلَيْهِupon himوَوَصَلَهُ.and rewarded him.
It is said that the Persian kings used to make their sons treat them with what their slaves are treated with, and that none of the children enters upon them except by their permission, and that the curtain over them be stricter than them over those below them of their entourage and servants, lest familiarity carry them to transgressing the scale of truth. For indeed it is said that Yazdegerd saw Bahram in a place not for him, so he said to him: Did you pass by the chamberlain? He said: Yes. He said: And did he know of your entering? He said: Yes. He said: Then go out to him and strike him thirty lashes and remove him from the curtain and appoint Azadmard over the curtain. So Bahram did that while he was at that time thirteen years old, and the chamberlain did not know for what the king became angry against him. When Bahram came after that to enter, Azadmard pushed in his chest a push that bruised him from it, and said to him: If I see you in this place I will strike you sixty lashes for your crime against the first chamberlain and thirty lest you covet committing a crime against me. So that reached Yazdegerd, so he called Azadmard and bestowed a robe upon him and rewarded him.
وَيُقَالُ:And it is said:إِنَّthatيَزِيدَYazidبْنَson ofمُعَاوِيَةَMuawiyahكَانَwasبَيْنَهُbetween himوَبَيْنَandأَبِيهِhis fatherبَابٌ،a door,فَكَانَso he used toإِذَاwhenأَرَادَhe wantedالدُّخُولَto enterعَلَيْهِupon himقَالَhe saidلِبَعْضِto someجَوَارِيهِ:of his slave girls:انْظُرِيLookهَلْwhetherتَحَرَّكَhas movedأَمِيرُthe Commander ofالْمُؤْمِنِينَ،the Faithful.فَجَاءَتِSo cameالْجَارِيَةُthe slave girlحَتَّىuntilفَتَحَتِshe openedالْبَابَthe doorوَمُعَاوِيَةُand Muawiyahقَاعِدٌwas sittingفِيinحِجْرِهِhis lapمُصْحَفٌa Mushafوَبَيْنَand beforeيَدَيْهِhimجَارِيَةٌwas a slave girlتُصَفِّحُturning pagesعَلَيْهِ،for him.فَأَخْبَرَتْSo informedيَزِيدَYazidبِذَلِكَ،of that,فَجَاءَso cameيَزِيدُYazidحَتَّىuntilدَخَلَhe enteredعَلَىuponمُعَاوِيَةَ،Muawiyah,فَقَالَ:and said:يَاOبُنَيَّmy son,إِنَّمَاverilyجَعَلْتُI madeبَيْنِيbetween meوَبَيْنَكَand youبَاباًa doorكَمَاjust asبَيْنِيbetween meوَبَيْنَandالْعَامَّةِthe general publicلِتَدْخُلَfor you to enterعَلَيَّupon meوَقْتَat the time ofإِذْنِكَyour permission,فَهَلْso doتَرَىyou seeأَحَداًanyoneيَدْخُلُenteringعَلَيَّupon meمِنْfromذَلِكَthatالْبَابِ؟door?قَالَ:He said:لَا،No.قَالَ:He said:فَكَذَلِكَSo likewise isإِذْنُكَ.your permission.
And it is said: Yazid ibn Muawiyah had a door between him and his father, and when he wanted to enter upon him, he used to say to some of his slave girls: Look whether the Commander of the Faithful has moved. So the slave girl came until she opened the door, and Muawiyah was sitting with a Mushaf in his lap and a slave girl before him turning pages for him. So she informed Yazid of that, and Yazid came until he entered upon Muawiyah, and said: O my son, I only made a door between me and you just as between me and the general public for you to enter upon me at the time of your permission, so do you see anyone entering upon me from that door? He said: No. He said: So likewise is your permission.
وَذَكَرُواAnd they mentionedأَنَّthatمُوسَىMusaالْهَادِيَal-Hadiدَخَلَenteredعَلَىuponالْمَهْدِيِّal-Mahdiوَهُوَwhile he wasخَلِيفَةٌcaliph,فَزَبَرَهُso he was rebuked byالْحَاجِبُthe chamberlainوَقَالَ:and he said:إِيَّاكَBewareأَنْthatتَعُودَyou returnإِلَىtoمِثْلِهَاthe like of itإِلَّاexceptبِإِذْنِby permission ofأَمِيرِthe Commander ofالْمُؤْمِنِينَthe Faithfulلِخَاصَّتِهِ.for his private circles.
And they mentioned that Musa al-Hadi entered upon al-Mahdi while he was caliph, and the chamberlain rebuked him and said: Beware that you return to the like of it except by permission of the Commander of the Faithful for his private circles.
وَذَكَرُواAnd they mentionedأَنَّthatالْمَأْمُونَal-Ma'munلَمَّاwhenاشْتَدَّbecame severeبِهِon himالْوَجَعُthe pain,سَأَلَaskedبَعْضُsomeبَنِيهِof his sonsالْحَاجِبَthe chamberlainأَنْthatيُدْخِلَهُhe let him enterعَلَيْهِto himلِيَرَاهُ،so he could see him.فَقَالَ:So he said:لَاNoوَاللَّهِby Allah,مَاI haveلِيtoإِلَىthatذَلِكَwayسَبِيلٌno way,وَلَكِنْbutإِنْifشِئْتَyou wishأَنْthatتَرَاهُyou see himمِنْfromحَيْثُwhereلَاnotيَرَاكَhe sees you,فَاطَّلِعْthen peepعَلَيْهِat himمِنْthroughثُقْبٍa holeفِيinذَلِكَthatالْبَابِ،door.فَجَاءَSo he cameحَتَّىuntilاطَّلَعَhe peepedعَلَيْهِat himوَتَأَمَّلَهُand contemplated himوَانْصَرَفَ.and left.
And they mentioned that when al-Ma'mun's pain became severe, some of his sons asked the chamberlain to let him enter to him so he could see him. So he said: No, by Allah, I have no way to that, but if you wish that you see him from where he does not see you, then peep at him through a hole in that door. So he came until he peeped at him and contemplated him and left.
وَحُكِيَAnd it was narratedعَنْaboutإِيتَاخَItaخأَنَّهُthat heبَصَرَspottedبِالْوَاثِقِal-Wathiqفِيinحَيَاةِthe lifetime ofالْمُعْتَصِمِal-Mu'tasimوَاقِفاًstandingفِيinمَوْضِعٍa placeلَمْnotيَكُنْwasلَهُfor himأَنْthatيَقْرُبَhe approachesمِنْهُitوَلَاnorأَنْthatيَقِفَhe standsبِهِat it,فَزَبَرَهُso he rebuked himوَقَالَ:and said:تَنَحَّStep aside,فَوَاللَّهِfor by Allahلَوْلَاwere it not thatأَنِّيIلَمْdid notأَتَقَدَّمْadvanceإِلَيْكَto youلَضَرَبْتُكَI would have struck youمِائَةَone hundredسَوْطاً.lashes.
And it was narrated about Itaḥ that he spotted al-Wathiq in the lifetime of al-Mu'tasim standing in a place where it was not for him to approach it nor to stand at it, so he rebuked him and said: Step aside, for by Allah were it not that I did not advance to you I would have struck you one hundred lashes.
وَكَانَتِAnd used toالْأَعَاجِمُthe Persiansتَقُولُ:say:مَاNothingشَيْءٌisبِأَضْيَعَmore ruinous toلِلْمَلَكَةِthe kingdomوَلَاnorأَضْيَعَmore ruinous toلِلرَّعِيَّةِthe subjectsمِنْthanصُعُوبَةِthe difficulty ofالْحِجَابِ،the curtain,وَلَاand nothingشَيْءَisأَهْيَبَmore awe-inspiring toلِلرَّعِيَّةِthe subjectsمِنْthanسُهُولَةِthe ease ofالْحِجَابِ،the curtain,لِأَنَّbecauseالرَّعِيَّةَthe subjectsإِذَاwhenوَثِقَتْthey trustمِنَfromالْوَالِيthe rulerبِسُهُولَةِin the ease ofالْحِجَابِthe curtainأَحْجَمَتْthey refrainعَنِfromالظُّلْمِ،oppression,وَإِذَاand whenوَثِقَتْthey trustمِنْهُfrom himبِصُعُوبَةِin the difficulty ofالْحِجَابِthe curtainهَجَمَتْthey rushعَلَىintoالظُّلْمِoppressionوَرَكِبَand ridesالْقَوِيُّthe strongمِنْهُمُamong themالضَّعِيفَ،over the weak.فَخَيْرُSo the best ofخِلَالِthe traits ofالسُّلْطَانِthe sultanسُهُولَةُis the ease ofالْحِجَابِ.the curtain.
And the Persians used to say: Nothing is more ruinous to the kingdom nor more ruinous to the subjects than the difficulty of the curtain, and nothing is more awe-inspiring to the subjects than the ease of the curtain, because when the subjects trust from the ruler in the ease of the curtain they refrain from oppression, and when they trust from him in the difficulty of the curtain they rush into oppression and the strong among them rides over the weak. So the best of the traits of the sultan is the ease of the curtain.
قَالَ:He said:وَقَالَAnd saidخَالِدُKhalidبْنُson ofعَبْدِAbdاللَّهِAllahالْقَسْرِيُّ:al-Qasri:لَاDoes notيَحْجُبُcurtainالْوَالِيthe rulerإِلَّاexceptلِثَلَاثِfor threeخِصَالٍ:traits:إِمَّاeitherرَجُلٌa manعَيٌّinarticulateفَهُوَso heيَكْرَهُhatesأَنْthatيَعْرِفَknowالنَّاسُpeopleمِنْهُof himذَلِكَ،that,وَإِمَّاorرَجُلٌa manمُشْتَمِلٌencompassingعَلَىuponسَوْءَةٍa defectفَهُوَso heيَكْرَهُhatesأَنْthatيَطَّلِعَdiscoverالنَّاسُpeopleعَلَىonذَلِكَthatفِيهِ،in him,وَإِمَّاorرَجُلٌa manيَكْرَهُwho hatesمَسْأَلَةَthe asking ofالنَّاسِpeopleإِيَّاهُ.of him.
He said: And Khalid ibn Abd Allah al-Qasri said: The ruler does not curtain himself except for three traits: either a man who is inarticulate so he hates that people know that of him, or a man encompassing a defect so he hates that people discover that in him, or a man who hates people asking things of him.
قِيلَ:It was said:وَاسْتَأْذَنَAnd sought permissionأَبُوAbuسُفْيَانَSufyanبْنُson ofحَرْبٍHarbعَلَىuponعُثْمَانَUthmanبْنِson ofعَفَّانَ،Affan,رَحِمَهُmay Allah have mercy onاللَّهُ،him,فَحَجَبَهُ،so he curtained him.فَقِيلَSo it was saidلَهُ:to him:حَجَبَكَDid curtain youأَمِيرُthe Commander ofالْمُؤْمِنِينَ،the Faithful?فَقَالَ:So he said:لَاMayعَدِمْتُI not lackمِنْfromقَوْمِيmy peopleمَنْone whoإِذَاwhenشَاءَhe willsحَجَبَنِي.he curtains me.
It was said: And Abu Sufyan ibn Harb sought permission upon Uthman ibn Affan, may Allah have mercy on him, so he curtained him. So it was said to him: Did the Commander of the Faithful curtain you? So he said: May I not lack from my people one who when he wills curtains me.