RIDICULING THE LEARNED: JOKES ABOUT THE SCHOLARLY CLASS IN MEDIAEVAL ARABIC LITERATURE '̂

Sarcastic storiies and comments against the representatives of various intellectual professions is a highly conspicuous phenomenon in the high Abbasid and Buwayhid periods. While the experts of Classical Arabic grammar appear to have been special targets of such jesting in the literature of those times, v̂ e also find lots of texts in which other "serious" disciplines and their specialists (like the study of hadith and Islamic jurisprudence, etc.) are singled out for ridicule. Examining the sources of irony in these anecdotes, jokes and poems, the article seeks to identify the common element of the texts in question in the fact that the jesting is ahnost always directed against the pedantry and solemnity of the scholars, whereas gaiety, common sense and frivolity are portrayed as attractive alternatives. All this might be interpreted in the context of the huge social changes taking place under the Abbasids: it is reasonable to suppose that simply the new, highly civilized, urbanized and frivolous literary culture is reflected in these texts, which, no longer content to mimic earlier, more solemn models of (c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.es AQ, XXV, 2004 RIDICULING THE LEARNED 117 Speech, lifestyle and culture, sought to manifest itself much more freely in literature as well as other spheres of cultural activity. These transformations, however, seem to have been limited to the educated élite, and one probably should not interpret our texts as the voice of the common people in literature.

It is interesting to observe which are the disciplines whose experts tend to be ridiculed fi'equently in the texts with which we are concerned.One finds that perhaps more than any other group of scholars, the experts of Classical Arabic grammar (al-nahwiyym) appear to have been an especially convenient target of such joking in the literature of this period.Frustratingly, a substantial part of the jokes about the grammarians is virtually impossible to translate, loaded as they are with the technical terms of the craft; something that we may greatly regret but cannot help.One of the typical sorts of "anti-grammarian" anecdotes is that in which we are expected to laugh at the strict and pedantic application of the rules of Classical Arabic grammar in quite mundane, trivial contexts and situations -in the market, the bazaar, or when addressing servants -; in other words, the point of the jokes is the discrepancy between the linguistic and the social level of the situation.Such anecdotes seem to have sometimes been regarded as a genre of their own and gone under the name nawâdir al-nahwiyym.^ They no doubt parody the behaviour of a tiny but existent group of pedantic scholars who would actually insist on presumably "correct" -in fact, just bookish, literary and antiquated -linguistic usage in every domain of their lives.One such anecdote may be regarded as a typical example, which stands here for lots of similar ones: Al-Kisâ'ï says: I have sworn always to talk to a plebeian in a manner appropriate for him and similar to his own (halaftu allá ukallim ""âmmiyyan illa bi-mâ yiiwáfiquhu wa-yushbih kalàmahu).I once stopped at a carpenter's, and asked, "What is the price that this pair of doors costeth (bi-kam hàdhân al-bâbàn)T' He retorted, "Two pieces of shitteth, oh you idioteth (bi-salhatm y à misfd'an) T Then I swore never to talk to a common man in an unfitting manner.^ Another account also bears testimony, if in a somewhat more benign manner, to the exasperating, dogged precision of some grammarians who would not leave uncriticized even the most common vernacular locutions: ^ Zirâf,125.See another anecdote of identical purport on the same page; a slightly different one in /mí¿f,194; and plenty of others in Ziráf,Mustatraf,535.In one of the the last two examples (both in al-Ibshîhfs work), the humorous effect is achieved by the application, by forced analogy, of some word-form (namely, aful) to totally inappropriate radicals: by analogy with aruzz, "rice", does a grammarian create nouns like a'^sul, akhlul, etc., and where else but in the marketplace.In the other example, a preposterously vainglorious grammarian all but bores his father to death by his verbal constructions produced out of the names of common meals (d'dasa, sakbaja, dajjaja, lawzaja, etc.).A story in al-Harm, Durra, 579 and Ibn al-Jawzï, Taqwïm, 93 also depicts the hairsplitting linguistic precision of a grammarian in a totally workaday situation, as does a joke on Ibn Sayyába in Basâ'ir,I,i: 155;39.In a more serious tone, al-Jáhiz, with his characteristic common sense, discourages secretaries in particular from talking to common people in a style appropriate for the educated élite, and vice versa ("la yukallim al-'^âmma hi-kalàm al-khássa wa-là l-khâssa bi-kalàm al-'^àmma'"); see Yâqût, Irshàd, V, 2108.
It is ironie that sometimes those intellectuals ever insisting on accurate classical usages in contradiction of widespread popular ones could at times also be shown to commit mistakes by their own standards; cf. for instance al-Zubaydï, Lahn, 154 on the incorrect form ratta (accurately: rutta or ratat) current among die-hard linguistic classicists (al-mutafassihûn); and Ibn al-Jawzï, Taqwïm, 180 on a sort of malapropism with the word làbatân ("two lava fields").That this was not an isolated case is confirmed in the following passage: "Many [learned] people would now commit mistakes and suppose meanwhile that what they say is correct, whereas a lot of common people (min al-^'àmma) use correct forms while being unaware of it.So it may well happen that a man who uses incorrect forms ridicules another who is correct..." See Ibn Makkï,Tathqíf,43.For grave spelling mistakes committed by great if unnamed scholars cf.op.cit.44; and for words and phrases that were common in an incorrect form among the self-important scholars (al-mutafassihün) and in a correct one among the common folks, cf. a whole chapter (titled Bob ma l-^àmmafihi ^alâ l-sawâb wa-l-khâssa "ala l-khata') in op.cit., 295-301.
(c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.es of US said: "My lady (sitti) says this and that."Ibn ai-A'^râbï remarked: "If this [word] comes from 'lordship ' (su 'dad), then [the correct form is] sayyidath and if it is [meant to be] a numeral, then [the correct form is] sittatl I do not know of any meaning that 5zYif might have in the language".^ Besides grammar and its specialists, the mediaeval Arabic sources contain a wealth of anecdotal material and other sorts of texts (primarily short poems) in which the butt of the sarcasm is some other branch of learning, another intellectual or religious activity, as well as the practicants of that science; this category includes such disciplines as the study of hadith, the correct pronunciation of the Quran; and Islamic jurisprudence (fiqh) may likewise be added to our list of "victimized" disciplines.
Analysing the stories, we see that the source of irony thereof is the sort of discourse and the methods usually applied by the muhaddithün (just as it was in the case of the nahwiyyün): the elongated and meticulously presented isnâd% or the punctilious analyses of each informant's credibility and integrity (jarh wa-ta^'dil), etc.As many passages indicate, muhaddiths must have looked as an uncommonly ludicrous lot in the eyes of many on account of their apparent high airs, self-conceit, pride of profession, and pedantry.As we will see, many of them had the habit of denunciating other professions and tended to disapprove of joking and merriment in general, which is more than likely to have made them extremely unpopular with a part of the common people as well as many fellow-scholars.Their main tool of profession, the isnad, is the subject of much jesting in mediaeval Arabic literature, both in poetry and prose.^° The reader ^ Al-Jawàlîqï, Takmila, 873; and a slightly differing version in Taqwïm,143.Of course, sitti is, and was in that period too, a perfectly ordinary and comprehensible word.Another scholar, al-Akhfash, is shown in an account prohibiting his pupils the use of some of the most common words in the contemporary Iraqi dialect (like bakht, "fortune, luck").Basa'ir,III,vi: 179.^® In an anecdote which was apparently highly popular, for it got into more than one adab collection, the celebrated hero of many fimny stories, Ash'^ab, is asked to transmit whichever (ladñhs he remembers.He does transmit one, featuring the respected Tkrima in its isnad, concerning two personal traits not to be found combined in a true believer.Upon further inquiry, however, he has to admit that he is unable to specify the two traits, as he has forgotten one and the worthy ''Dcrima forgot the other.See Ziràf,63;and cf Rosenthal Humour in early Islam,[29][30]117.will probably be familiar with a typical example, an extraordinarily popular and oft-repeated joke in which a hadith expert will have no scruples to drink a cup of wine offered to him by a Christian, as the beverage's genuine nature cannot be established beyond doubt because of the obvious unacceptability of an isndd featuring a Christian, his servant-boy, and a Jewish innkeeper.^^ Another widespread method of creating a ninny effect out of the genre of hadiths was the deliberate misconstruction of the purport of certain hadiths.Such jokes are also plentiñil in Arabic literature, as are, incidentally, those based upon a misunderstanding of the meaning of Quranic verses, a subject which is beyond the scope of this article but which I hope to examine elsewhere.^^ (Incidentally, some hadiths being relatively well-known, jesting at the expense of muhaddithm was greatly facilitated.) The concept of reprehensible novelties, or bid''a, a pet of the pious fuqahâ', is also made ñm of in a story which tells of the celebrated Málikí jurisprudent Ibn al-Mâjishùn's unfortunate encounter with a highway robber, who demands that the scholar hand his clothes over to him immediately.When the latter appeals to the robber for a little delay until he can get another set of clothes, the criminal meditates a while, then declares that giving a delay to victims has never been customary among robbers since the Prophet's era, adding, in the genuine style of üíQ fuqahâ' which is certainly impossible to render ñiUy in another language: "I dislike [the idea of] inventing a new custom in Islam, for which I alone shall be culpable among all those who follow it till the Day of Judgement (wa-akrah an abtadf fi l-islam bid^a proposal in verse, propped by an isndd for emphasis, see al-Isfahânî, Aghânï, XVIII 214.For a smiling but innocuous application of liie concept of isnàd in a love poem, see al-Safadï, Tawshïh, 181; and for the method of isndd being built into a wine song Ç'f-J là ahddîtha turwd ""an Qatddata ""an Anas''), see Tatimma,11,74.For an enchanting mock isndd built into a panegyric by the North African Ibn Rashiq, see Ibn Dihya, Mutrib, 58.For various poems and jokes lightly mocking the style of hadiths, especially the isndd, see al-Tha^álibí, Khdss, 70-1.For a whole mock hadîth recommending, nay commanding, wine sessions in the morning (and of course intended as a joke), see al-Tanûkhî, Nishwdr, II, 204.Such parodistic uses of solemn elements are classified as "camivalised" literature in El-Outmani 1995: 166.Significantly, all these jokes and poems reflect a familiarity with only the very rudiments of hadîth scholarship, without an eye for its often extraordinary precision, on which cf, for instance, lyâd, ílmd^, 122-34, 146-73, 178-82.^^ See for instance in al-Ibshïhî, Mustap'af, 527.^^ For such a misrepresentation of the purport of a hadîth, see for example Zirdf,.
(c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esyakün ""alayya wizruhâ wa-wizr man ""amila bihd bd'dï ilâ yawm aUqiyáma).Take off your clothes!".^^ The point of the anecdote is so densely loaded with termini technici of jurisprudence that it is obviously intended to allow some good-natured laughter at the expense of the religious élite.Another concept that is utilized in an anecdote, and a rather rude one at that, is ijmâ\ the consensus of the community.^^ Yet another hugely popular (because frequently cited) joke also makes fim of the punctilious concepts of Islamic jurisprudence: It is told that a man fomicated with a slave-girl and left her pregnant.Others reproached him, "Oh you enemy of God, if you couldn't hold back from committing this abomination, couldn't you practice coitus interruptusT He answered: "I've been informed that coitus interruptus is seen unfavourably in religious law (balaghanî anna W'azl makrüh/\ They said: "And haven't you been informed that fomication is forbidden?".^^ The termini technici offiqh and nahw were a popular and widely utilized means of creating a humorous effect in verse and probably in conversation too, usually by interweaving their everyday, original meaning and their technical one, which very strongly suggests that such punning was a practice within the élite itself rather than a popular pastime, as the common folks seem to have often been surprisingly ignorant of the standard religious and grammatical lore contained in the sources.These puns typically serve as the points of countless short couplets or single lines, and while they may sometimes display a measure of wit, they more often than not tend to be poetic exercises rather than any sophisticated kind of poetry.^^ Of *3 Zirâf,.^^ I prefer to skip this positively vulgar story in its full form, but the punch line alone will perhaps illustrate the liberties that some people took in amusing themselves with the concepts of serious legal scholarship: "So you have shat yourself, the main character of the story, a faqîh, makes his ruling, "by consensus of all the legal schools (kharita bi-ijmâ ' al-madhahib) Muhâdarât,II,120;Basâ'ir,I,i: 183. 1^ For various examples,Durra,142 [the humorous effect is based on the ambiguity of the sense of''a/fas either "compassion, tenderness" or "conjunction", respectively]; op.cit.579 [a well nigh untranslatable remark utilizing the everyday and the technical meanings of "à 'id and sila: first, as "a person visiting an ailing acquaintance" and "gift" respectively; secondly, as terms for certain parts of a relative clause]; (c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.escourse, the potential sexual connotations of some terms of grammar as taken literally (e. g. raf might mean either "the nominative case" or "raising, erection") did not escape the attention of some mirthfixl spirits and were put to use accordingly.^' ^ In addition to these easy puns, among the semantic devices popularly applied in the poetry of the Abbasid period one finds the application of the argumentation al-Tha^âlibï, Yatîma, IV, 312 [a poem joking with the phrase lazim la yata^addà, which can be interpreted either as "intransitive" or as "inalienable, which cannot be passed on"]; al-Tawhîdî, Basa'ir, III, v: 131 [on nasb, "accusative", being misinterpreted as "pro-Omayyad leanings"]; III, vi: 67-8 [various jokes on the misunderstanding, in their non-technical sense, of the grammatical terms hamz and yarr]; Imtâ',197 [a joke based on the difference between the ordinary and scholarly meanings of hamz]; al-Tha'^alibi, Khâss, 66-9 [a lot of verses and anecdotes based on grammatical terms]; al-Qishtaynï al-Sukhriyya, 111 [an interesting example of such a pun, ascribed to an Iraqi politician of the 20th century]; aWbshîhî, Mustatraf, 275 [punning with the word da''if, "weak", also a terminus technicus of hadîth scholarship for a "weak", or untrustworthy, tradition]; op.cit.488 [a poem by Ibn "Afíf punning with another category of hadiths, hasan, "good, acceptable", which happens to mean "beautiful" too]; op.cit.277 [a couplet playing, I take, with the meaning of the phrase Sihàh al-Jawharï, either "The Trustworthy Traditions of al-Jawharî", or, minus the capitals, "valuable gems of the jeweller"]; op.cit.446-7 [a poem utilizing the primary, banal meanings of the names of the four schools of jurisprudence; e. g. maliJa, "my lord, my possessor"; shqft'i, "intercessor on my behalf; etc.]; al-Safadï, Tawshîh, 117 [a muwashshah poem by the book's author toying with the words mâlikï and i'tizàl, this latter noun meaning either "the Mu^tazila theological school" or "coitus interruptus"]; al-Tha^âlibï, Yatîma, III, 267 [an obscene piece by al-Sahib b. '^Abbád utilizing the semantic ambiguity of ftizàï\\ al-Râghib Muhâdarât, II, 109 [a rather rude joke playing on the possible sexual connotations of the theological term isti0a, "ability, faculty of acting"]; op.cit.II, 113 [a rude line of lampoon based on the carnal notions inherent in a term of Shf ite dogma, al-qâ 'im, "the Awaited, lustful Ruler", literally, "upright, standing"; also a joke applying the techical terms of poetical metre to describe a penis].
Interestingly, such semantic coincidences seem also to have been utilized for serious purposes, namely, as mnemotechnic devices.See for instance such expressions as al-raf li-l-murtafi" wa-l-khafd li4-munkhafid (the form with the vowel u for the high thing, the form with the vowel / for the deep-set thing), al-maksür li-mâ yankasir wa-1-maftüh li-mà yanfatih Hnd al-wilâda ("the form with the vowel / for that which may break, the form with the vowel a for that which opens up at birth), al-raf li-l-raf wa-l-nasb li-l-nasb (the form with the vowel u for the [thing] elevated high [by God], the form with the vowel a for the [thing] erected [by people]), etc., in Ibn Makkî, Tathqîf, 424-6.common in Islamic scholastic theology and jurisprudence to quite banal and unfitting themes, usually to arguments between lovers.^^ An example of that is when the poet Abu 1-Fadl al-Mîkâlî begs his beloved boy to pay the zakât due on his disproportionately great beauty, in the form of a couple of kisses; while the quick-witted boy retorts that the Hanqfi legal school, to which he professes to belong, does not require a minor (sabi) to pay any zakât.^^ îf! ^ * The next aspect of the issue worth scrutinizing is the underlying motives of the ill-feeling and criticism implicit in all the above jokes and poems; in other words, those characteristics of the scholarly groups singled out for ridicule that get derided and deplored.Even a cursory overview of the sources leaves little doubt about the fact that the reason for which Quran readers, judges, jurisprudents and Sufis get laughed at in our texts is their perceived materialism and moral vices (especially hypocrisy), as well as their not infi'equent ignorance beneath a show of learning.20 The contrast between the high moral standards and concepts voiced by many religious experts and their more or less obvious arrière-pensée of material gains and other less than respectable motives is probably a recurring, important subject in the cultural heritage of all the great religions, and Islam is no exception, evidence for which is provided by a host of jokes and stories to this effect.21 The hypocrisy and affected piety of many learned schol-^^ See for instance al-Tha^âlibï, Khàss, 71-3.'^ Al-Ibshflii, Mustatraf, 464; al-Tha''álibí, Khàss, 72.That one should have to pay zakât on various positive personal traits is a hackneyed poetic conceit.
^^ See some jokes on Quran readers in al-Ibshóií, Mustatraf, 533.Also Abu Bakr al-Quhistânî's lampoons on the hypocrisy of a certain jurisprudent whom he suspected of perverted sexual predilections in al-Bâkharzï, Dumya, II, 788; and a simile mentioning the usual hypocrisy of hadtth experts in al-Tha'^âlibî, Yatîma, II, 212.Another work, after entertaining the reader with anecdotes bearing testhnony to the surprising ignorance of a scholar, adds: "the experts of hadîth are seldom exempt from such [mistakes], so they have been compared to a gatherer of firewood at night (hâtib layl/\ See al-Tawhïdï, Basâ'ir, I, ii: 23-4; and an example of the appalling ignorance of a noted muhaddith in op.cit.Ill, vi: 114; and more on the ignorance of many of the specialists of hadith: Talhîs,115.^^ An anecdote tells of a woman who hires a professional Quran reader who earns his living by reciting the Scripture in the cemetery, and gives him a loaf of bread as remuneration for reciting over his dead son's grave.The man recites: "The day when they will be pulled, faces downward, towards hellfire.Taste the touch of Hell!" (Quran 54:48).Ut-(c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esars were likewise often noticed and commented upon by fellow-members of the literate élite.^^ in a literary source, the religious scholar Ibn Sîrîn is asked about some people's vehement, ecstatic reactions to the recital of the sublime Quranic text, and he remarks that a fairly accurate way of measuring sincerity in such cases could be to make these people sit on the top of a high and narrow wall and recite the Quran in front of them: whoever is gripped by ecstasy in such conditions can probably be accepted as sincere in his claims.^^ Another passage of the same work mentions that according to some people, the testimony of a Quran reader regarding another cannot be accepted in court, as they are too well known for their jealous competitiveness that matches that of billy-goats (fa-innahum ashadd tahàsudan min al-tuyüs).^^ Experts of scholastic theology are also sometimes portrayed as having a distinctly unprepossessing character and working style.2^ All these particular points converge into the general observation that we are presented with a critique of personal vices and shortcomings, and not the deploration of a social class as such.
terly indignant, the woman reproaches him that this is perhaps not precisely the appropriate passage for recital over a grave.The man answers (using, significantly, a vernacular interrogative here): "Why, what do you expect for a loaf of bread?'Reclining on cushions with a brocaded trimming' [Quran 55:54]'?!That costs a dirhamV See Ibn al-Jawzï, Ziràf, 140.In a story, the famous linguist Abu 1-Aswad al-Du'alî is ridiculed for his excessive miserliness, which he would justify with alluding to a hadith; see al-Ibshîhî, Mustatraf, 185.
^^ A characteristic example of such comments is the following paragraph from a discussion of the topic of covert scandal-seeking gossip: "Some people professing to be learned in religion and devout (ba'^d al-mutafaqqihïn wa-l-muta^abhidin) will gossip by innuendoes which are as easily comprehensible as plain talk would be.Such a man, when asked what a certain person is like, will say: "May God correct us", "May God forgive us", "May God correct him", "We must ask God [to grant us] recovery", "We must thank God for sparing us fi^om entering the darkness", "We seek refuge with God from haughtiness", "May God grant us recovery from shamelessness", "May God pardon us", and suchlike phrases that make clear one's low opinion [of the person asked about].All this sort is [in fact] forbidden gossip."See al-Ibshîhî, Mustatraf, 94; and see also Talbi's,Mustatraf,112.Of course this text is aimed at the less than artless antics of some Sufis, but I mention this story solely for its dry sarcasm which is rather characteristic in a host of other anecdotes too, some of them directed against far more learned hypocrites.
2^  The common denominator in the majority of our source material, therefore, is the fact that it is largely the foibles, sins, snobbery and pedantry of the learned specialists that is laughed at, against which the common sense and the down-to-earth attitudes of more healthy minds are shown in a favourable light.Experts of grammar are ridiculed on similar grounds.Whenever grammarians are spoken of in the literature of the period, we often encounter the verbal forms tashaddaqa or taqa^'^'ara, meaning "talk in a pompous, ñiU-mouthed manner", or "affect a pedantically classical pronunciation" which sounds quite artificial in a mundane context.^6 One might gauge just how disagreeable these presumptious individuals appeared to many of their equally learned contemporaries by the existence of a hadlth, most probably fabricated, which makes the Prophet condemn precisely that recherché speech style, that pomposity, of which we are talking: "The most obnoxious among you in my eyes are those who are garrulous, put on airs and make declamations (Inna abghadakum ilayya Utharthárün aUmutafayhiqün al-mutashaddiqm)'".^^ It must be added that pride in one's branch of learning would not infrequently degenerate into a chauvinism of métier, with many grammarians, theologians, jurisprudents, scribes and pursuers of other learned crafts being, to a man, convinced of the unequalled superiority of their own discipline.^^ This attitude seems to have been particularly common among the hadlth experts, whose haughtiness and presumption are more than perceptible in quite a few texts, which no doubt are just a reflection of the way these scholars were wont to parade in their everyday rapport with other people.^9 Here I remind the reader of the ^^ This was so well-known a word that it even developed a distorted, vernacular form too (taqa^'wara); see al-Zubaydî, Lahn, 264.
^^ Ibn Makkï, Tathqíf, 62.The tradition is only cited in some Gharîb al-hadîth collections.The rendering of mutafayhiqûn as "those who put on airs" is a mere tentative, as the purport of this word was obviously rather elusive to mediaeval Arab scholars too; it is said to mean either "speaking in an affected, pompous manner" or "being self-conceited".See Abu TJbayd, Gharîb, I, 106.
^^ See for instance al-Tawhïdï, Muqàbasât, 147-8.^^ The following text might be said to be fairly representative: «Sálih b.Ahmad narrated that he had heard his father say, "Himiankind is comprised only by those who say 'we have been told' or 'it has been transmitted to us' (má l-nâs illa man qâla haddathanâ wa-akhbaranâ)'' And when [the caliph] al-Mu''tasim turned to my father and told him to talk to Ibn Abï Du'àd, my father turned his face away from him, and said: "How could I talk to someone whom I have never seen at the door of a religious scholar?"» See lyád, Ilmff, 28.The same infiiriating self-conceit recurs in various poems composed by hadîth (c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esdown-to-earth remarks that make fixn of the high airs and affected religious rigour taken up by many qussas; such plebeian but irresistibly witty remarks are a characteristic of other anti-élite jokes as well.^^ It has to be noted here that qâss anecdotes are in all probability an intermediate phenomenon, as this class of people was simultaneously representative of religious learning of some kind on the one hand and popular culture, urban folklore, on the other.However, what is normally ridiculed in the majority of jokes about the qussas is unmistakably their excessive preoccupation with otherworldly affairs, which is often contrasted to the conmion folks' healthily down-to-earth attitudes, which helps class these texts with the rest of the "anti-élite" jesting.The following lovely passage about a qàss combines the critique of the street preacher with that of the quintessential ascetic poet Abu l-'^Atáhiya so as to have a laugh at all those who never have a laugh: A certain qâss, in the course of his preaching, said: "There is an angel in Heaven who declares every day: 'Beget children for death and erect buildings for destruction (lidü li-l-mawt wa-'bnü li-l-kharàby'\ At this, a quick-witted person said (qâla ba'd al-fufana'): "That angel is called Abu l-'^Atáhiya".^^ * 4! * experts too, one of which also alludes to the hostility of some people to the muhaddithûn.See op.cit., 39,41.(Note such assertions as the one calling all branches of not strictly religious learning zandaqa, "heresy", and waswàs al-shayàtîn, "the whispers of the devils".)As for the often noted ressentiment of élite scholars on account of the disproportionately great popularity of such bunglers of their profession as the qussas, cf Qussas,170,318,319 [a story on Abu Hanïfa's mother].
^° Cf this one about a muhaddith: "The governor Fadl continued, for a full sixty years, to slaughter a sacrificial [animal] on his wife's behalf One day, hearing a muhaddith tell the hadïth, "When people rise on the Day of Resurrection, their sacrificial animals will be in fi-ont of them", he remarked: "If what you say is true, my wife will on the Day of Resurrection become a shepherdess with two staffs [needed to herd the sheep]."See Zirâf,143.^^ Ziràf,132.See other qàss anecdotes with similarly nippant retorts by some member of the audience in op.cit.142.However, sometimes it is perceptibly the rough, ignorant and plebeian nature of the qàss that is being ridiculed, which classifies such anecdotes with the rest of the very rich anti-'âmma joke repertoire.A rather typical example is the following: "There lived a qàss in Marw, who would weep throughout his sermoning.Then, having had a fill of his wailing séance, he would take a small mandolin out of his sleeve and strike the strings, saying, 'After this long sorrow one does need a moment's joy'."See al-Ibshîhî, Mustatraf, 112.In seeking to identify the originators and consumers of these jokes and poetic flippancies, perhaps we are not too mistaken to try and interpret these literary texts in the context of the enormous social changes taking place in the high Abbasid period, and see them as the reflection of a new, urban type of culture, which was no more ready to limit itself to idolize the ancient linguistic usages, lifestyle and culture of the Bedouin, but was determined to manifest itself with no inhibitions in literature as well as in other spheres of cultural life.
The selection of the specialists of certain disciplines for serving as the targets of numerous jokes, anecdotes and sarcastic poems appears to have resulted precisely from their conscious option of standing aloof from the vibrant, light-minded urban culture of the era, a fact particularly true of the students of Classical Arabic grammar, which, among the branches of mediaeval Arabic scholarship, was possibly the one most alien to the everyday culture of the period, therefore it must have stood for all the aloofness and hauteur of the ivory tower of dry scholarship.The nahwi is, then, the representative j^ar excellence of pedantry and a bookish, artificial and somewhat anachronistic culture which nevertheless sought to continue imposing itself as the highest model to imitate.^^ It is always healthy, "folksy" common sense and gaiety that this clashes with in our texts.For instance, the portrayal of boring, artificial grammatical arguments and religious bigotry on the one hand and exuberant fun-loving on the other as two opposed extremes is made emphatically in the following lines by the poet Abu Bakr ''All al-Quhistànî: "What have I got to do with piety and constant worship and [such grammatical examples as] inna Zaydan or inna ""Amranl» /[...]/ Oh you who reproach me -but reproaches are useless talk -; I shall continue drinking wine as long as I live!".^^ It must be added here that the antipathy felt by many men of letters towards the self-important, pompous grammarian would sometimes be vented in a quite outspoken, and indeed obscene and vulgar, ^^ It must be noted that of course this stereotype was not true of all experts of grammar; in a source, one ''All b.Isa al-Nahwï quotes a (rather indecent) vernacular saying, remarking that it is very witty.See al-Tawhîdî, Basa'ir, II, iv: 86.However, the typical attitude of a lot of grammarians was probably one of vainglory and arrogance over their discipline; see Talbïs,126.^^ Al-Bàkharzî, Dumya, II, 787.The two lines in the original: ^^Mà ana wa-l-nushi wa-1-taqarrî wa-inna Zaydan wa-inna "Amrâ /[...] / Yâ lâ'imî wa-l-malâmu laghwun la-ashraban ma hayîtu khamrâ.''(c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esform, as in the following typical piece: "I have been informed that Abu Riyash has perfected the science of language and has surpassed [everyone] in what he professes./ So who will inform me when I inquire who has acquainted him so well with the p... of [the great philologist] al-Asma1?"^4 The quintessential muhaddith, nahwiand suchlike scholars are depicted as the counterpoint as it were to a folkish, sane joie de vivre, which they seek to ignore or suppress.This exuberant enjoyment of life, combined with indulgence in some of the usages and customs of the urban masses, was by no means a prerogative of the lower echelon of society.Although a high social standing or a scholarly fame did impose very heavy strictures of acceptable behaviour on those who were fortunate enough to belong to the select classes, it was chiefly in public that one had to guard his own demeanour; in private even the otherwise awe-inspiring members of the élite could, and apparently did, ease their behaviour somewhat ^^ and there are indications that quite a few, at any rate in the great urban centres of Iraq and adjacent areas, disapproved of those who would not engage in, or at least tolerate, such a relaxation of mores in private.These petty Savonarolas ^"^ Al-Tha'^álibí, Yatîma, II, 352.The original version is ''Nubbi'tu anna Abâ Riyâshin qad hawâ ""Urna l-lughâti wa-fâqa fi-mâ yadda'^ï / Man mukhbirï ""anhu fa-innî sa 'ilun man kâna hannakahu bi-ayri l-AsmaT.The two lines cited are by the Iraqi poet Ibn Lankak, but indulgence in this style was especially enjoyed by the celebrated master of obscenity in mediaeval Arabic poetry, Ibn al-Hajjáj, who says, with apparent relish, such things as "If [the philologist] Tha'^lab finds fault with my poetry or my levity, /1 will shit on the chapter on the pattern afaltu in [his] Book of Correct Language" (In ""aba Tha'^labu shfrîaw ""aba khiffata rühí / Khantu fí bàbi afaltu min Kitâbi l-fasïhî), and describes his own talent as "A mind that slaps al-Farazdaq in the face and a grammar that f...s al-Kisâ'ï's mother (Khatirun yasfa^'u l-Farazdaqa fí Ushfri wa-nahwun yaniku umma l-Kisà'î).''See al-Tha'^àlibî, Yatîma, III, 31 and Yàqût, Irshàd, III, 1041 and similar (but even ruder) pieces in al-Tha^'âlibï, Yatîma, III, 32; also Pseudo-Tawhïdï, Risâla baghdâdiyya, 187.The reader will probably agree with me that "criticizing" the philologists and grammarians in this manner and on these grounds is a very far cry from the criticism voiced by those indignant Arabs who complained of the grammarians' largely non-Arab origins and their "insolence" to teach the Arabic grammar according to their scholarly rules; cf a poem by ''Ammâr al-Kalbî in al-Zawzanî, Hamâsa, II, 137.Similar to the above examples in its brusqueness and obscenity (e. g. ''Fîsti ummi "ilmîwa-âdàbî wa-fiilsafatî...'' etc.), yet of a different purport is a poem by the secretary ' ^Abd al-Rahmán b. ïsâ in al-Suyùtî, Mustazraf, 25-6, in which the depressing fact that learning of whatever sort will not guarantee material wealth is deplored in a markedly strong language.
^^ In one source, excessive modesty and discretion in a private situation are even called "common people's behaviour" (hàdhâ l-khulq al-^'àmmQl Mustatraf,.(Here I would like to thank Prof Sadan for kindly sending me a copy of this interesting monograph.)were often dubbed baghid, or "abominable", in everyday parlance.^^ True enough that there are quite a few passages that give testimony to many scholars' scorn and dislike of all sorts of joking, like one in which jesting (mizâh) -and it must be added that any sort of jesting, in general -is described in an angry diatribe as something that "destroys one's dignity, blemishes one's face, generates hatred, puts an end to the sweetness of belief and love, deforms a religious scholar's learning, encourages a rash man's insolence, spells death onto the heart, distances one from the Almighty God, and breeds stupidity and humility (yakhruq aUhayba wa-yadhhab bi-ma ' al-wajh wa-yu'^qib al-hiqd  A lot of religious scholars were as hostile to jesting and joking as they were to "mingling with the despicable common folks" (suhbat al-âmma al-ardhâl) and to whatever they regarded as lessening their aura of respectabiHty.Kifâya,139. For diametrically opposed views,Hayawàn,1,365;Basâ'ir,I,i: 55;n,iv: 43.For various hadiths, both for and against jesting, see al-Ibshïhî, Mustap-af, 528-9.On this issue, cf also van Gelder "Mixtures of jest", [89][90][91]169;and Rosenthal Humour in early Islam,[3][4] (c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.eswas.He said: 'God make the emir's whole life righteous; I have a measurer for a neighbour who was caught by the emir's night-guard on the night of such and such a day, and he has been imprisoned.Isa b.Müsá then ordered that everyone in the prison should be set free as a token of his high esteem of Abu Hanïfa.Presently there came the measurer heaping words of gratitude on Abu Hanïfa.Seeing him, Abu Hanïfa said, "Now, have we wasted you, lad?", alluding to the verse that he usually sang.He answered, "No, by God, you have rather [shown] caring and protection!".^^ Now, a similar anecdote concerning the politeness (watd'a) of [many] austere judges towards those with inquiries (li-1-mustaftîn), and their tolerance (talàyun) in situations calling for that, is the one that has been narrated about Hámid b. ''Abbas, who asked ''Alï b.Isa in the vizier's office (dfwàn al-wizâra) what was the [best] cure for hangover, as it did not cease torturing him.He reñxsed to talk to him [about such a matter] and only said: "What have I got to do with such a question?"Feeling embarrassed, Hámid turned to the Chief Qadï Abu TJmar instead, and asked him [the same thing].The Qadï cleared his throat and replied: "God has declared: 'Take whatever the Prophet has brought to you, and give up whatever he has prohibited to you'.^^ And the Prophet, peace be upon him, said: 'In every craft, seek the assistance of its experts.'Now, this craft's most famous master in the Jáhiliyya was al-A^'shá, who says: 'One cup [of wine] I drank for my pleasure, and another, to cure myself of the previous one.'Then in the Islamic era he was followed by Abu Nuwás, who says: 'Leave off reproaching me as reproaches will just urge me on; but cure me with that which caused the illness!'" Hámid's face brightened up, and he said to ''Alï b.Isa: "What harm would it have done you, you dull man (yâ bàrid), if you had answered me with something like the answer of the Chief Qadï?In order to give an answer, he has utilized first the words of God, then those of the Prophet, making clear his legal opinion, doing justice to the subject (bayyana l-futyd wa-addà l-md'nà), and disengaging himself from any responsibilities (tafassà min al-^'uhda)'' ''Alï b.Isá's embarrassment before Hámid at these words was even greater than that of Hámid before him when he initiated the whole question.^^ One cannot miss the approving tone with which the great scholars' lenient attitude is recounted, and this tone recurs in quite a few other accounts as well."^^ A keen sense of humour, as I have repeatedly said, was also admired among the majority of the members of the literate classes.A story in Yâqùt's great biographical work on literary figures tells of an otherwise deeply religious Shfite man in Iraq who, when reproached for a strikingly risqué joke on ''All b.Abî Tálib, answers: "By God, I would never omit a good joke, even if it caused my death in this world and earned me a place in Hell in the next!"."^^ Furthermore, many educated people appear to have had little appreciation for the more serious branches of scholarship (as opposed to light poetry and belles-lettres), and indeed some did dare give voice to this dislike.^3 It seems to have been a kind of entertainment for some jocund intellectuals to prepare bogus philological problems to ask solemn scholars about, and laugh at the latter's pretensions.^ Overly serious scholars were apparently less than popular because they were, to put it bluntly, boring.It is formulated amusingly in the following anecdote: Abu Hátim al-Sijistânï says that there was a man, an aficionado of scholastic theology, who frequented Husayn al-Najjár's company.He cent, things; see for instance al-Raghib, Muhâdarât, II, 117 under the heading al-Mustaftifl saw 'atihi "âliman sukhfan, "On those who, out of frivolity, ask a rehgious scholar to give a legal opinion concerning their genitals", and also al-Jâhiz, Hayawàn, I, 367.
"^^ For instance, cf a story about a paternal uncle of the caliph Hârùn al-Rashîd noted for his piety and heartfelt religious devotion, ''Abd al-Malik b.Salih, in which he would sooner drink a cup or two of wine than become a killjoy for a drinking company.Al-Ibshflii comments that this is an act of a truly noble spirit (makârim al-akhlâq), see Mustatraf, 427-8.Another story tells of Ibn al-Mu'^tazz's benevolent discretion when he, upon entering a bath, found a group of naked men with a young boy in a scandalous scene; see Basa'ir,II, ^2 Yâqùt, Irsh'àd, V, 2108.
"^^ E. g. al-Tha'^alibî, Tatimma, I, 51-2, where the poet Abu 1-Dardá' al-Mawsilî complains of the tedium of conversing on theological points and denominational differences, and proposes, what else, drinking as a healthy alternative.The idea of the dreariness and repugnance of "serious" scholarship to an urbane, civilized man is a theme in some of Ibn Quzmán's dialectal poems too; cf "Âtil,201,203.An extremely interesting passage in al-Àbî's Nathr al-durr also demonstrates the rather modest popularity in the 5th/l 1th century of "serious" themes, as opposed to the popular demand for entertaining topics; see it in EngMsh translation in van Gelder, "Mixtures", 170.H. Kilpatrick makes the important observation that of the poets of the Abbasid period, very few seem to have been involved in "serious" scholarship in any way.See Kilpatrick "Abu 1-Farag's Profiles", 106-7.was a bore with a pompous style (kàna thaqîlan mutashàdiqan), so that [Husayn] would not know what to say to him for a while, until he realized that he would prepare a reply in the same vein as the question had been, thus stopping and silencing him.So one day, when [that man] asked him, "What do you say, may God bring you happiness, on the terminal point of the annihilation of delusions at the prime of closeness to the reaching of the final goals (ft hadd talàshî l-tawahhumàtfî^'unfuwân al-qurb min dark al-matàlib)T\ Husayn replied: "This is part of [the issue of] the existence of the closeness of conditionality in the manner of aspectuality, by which mutual negation and affinity take place with neither encounter nor separation (hàdhà min wujûd qurb aUkayfüfiyya ""ala tarîq al-haythûthiyya wa-bi-mithlihi yaqa"" aUtanâft wa-l-mujànasa ""alà ghayr talàqin wa-là ftirâq) y Then the man said: "This will require some consideration and deduction."And he replied: "Just think it over, for we have found rest at last".^^ The mixture of sarcasm, irreverence, common sense, and a somewhat affected plebeian attitude that we can observe in so many stories and anecdotes was apparently much appreciated, and indeed cultivated, by lots of educated people.We have a quite explicit text attesting to the the popularity of this quasi-plebeian demeanour, which is all the more interesting as it is concerned with the social aspects of the use of grammar, which we have seen as the theme of many a joke: It is said that the incorrect use of the classical tongue (lahn) is more objectionable in writing than in speech.Most learned people use unclassical language when speaking so as to avoid being classified as a tiresome and insufferable individual [emphasis mine, Z. Sz.] (wa-akthar al-'^ulamà ' yalhan fi kalàmihi li-allà yunsab ilà l-thiqal wa-l-bughd).However, in writing and reciting poetry, it would be very ugly and quite unacceptable.^^ "^^ Al-Tawhïdï, Basa'ir, I, ii: 183-4.Cf a similar anecdote, this time making fiin of the speech style of the Sufis, in al-Tanükhí, Nishwâr, I, 99.
^^ Al-Sûlî, Adah, 130.A source claims that those scholars and aristocrats who insisted on avoiding grammatical mistakes in lofty and everyday contexts alike (lam yalhanûfîjidd wa-lâ hazl) could be counted on the fingers of one hand even in a relatively early period; see al-Zajj §jï, Amâlî, 14, where the habit of al-Hajjáj b.Yûsuf of keeping aloof from the use of words of Persian origin even in talking to his cook is cited approvingly.The same idea, namely, that insistence on correct classical grammar in all speech situations is a tedious trait of a pain-in-the-neck rather than a praiseworthy scholarly characteristic, is versified in two short pieces by the poet Ibn Wakf al-Tinnïsî, the first of which runs thus: "Correct grammar is nice in oratory and poetry, [in reading] a Quranic chapter or a book; / But should it go beyond these, it becomes a thing distastefiil to the ears."(Yahsunu l-nahwufi l-khitâbati wa-l-shfri wa-fi lafzi süratin wa-kitàbî / Fa-idhà má tajàwaza l-nahwu hàdhîfii-huwa shay'un mina l-masámfi nábl).And the second couplet is even more unequivocal: "Should you want to turn all the people around you into vilifiers and gossipers set on you, / Assume a morose mien when meeting them, and talk to the people with classical case endings."(In shi 'ta an tusbiha bayna l-wara ma bayna shattàmin wa-mughtabî / Fa-kun ""abusan hîna talqâhum wa-khâtibi l-nâsa bi-frabï)."^^ Add to all this the incredibly great liberties which those unwilling to conform to any social and moral austerity -the notorious and debauched (mujjân) -habitually took; and it will be beyond doubt that the tone in the literate circles of Baghdad was hardly set by the pursuers of religious and other "serious" subjects in the high Abbasid and the Buwayhid eras."^^ Among the lettered and moneyed élite, wit, hu- The idea that non-classical linguistic usage, lahn, is a sign of a clever and jocular mind occurs in a much earlier context too, as the Omayyad Caliph Mu^áwiya is cited in a text to have said that talking in an incorrect classical Arabic only makes a witty person sound wittier (fa-dhalik azmflahu); see al-AnbM, Addâd, 239.All this, of course, is only true if my tentative interpretation of the passage in question is right and that of al-AnbM is wrong; for he advocates the idea, not very convincing to me, that given that this word belongs to the class of words with two opposed meanings (adldâd), yalhan also means "he is sharpwitted", "he is right".This interpretation, as far as the passage about Mu^'áwiya is concerned, seems to be an attempt to distance the Caliph, a true Arab, from any "vulgar" and "incorrecf usages.At any rate, both al-Jáhiz and al-Tawhïdî are quoted to have advocated the idea that lahn, in the sense of "grammatically incorrect speech", was seen as a cheery and attractive feature in a young girl; cf Yàqût, Irshâd, V, 2109-10.For the associating of gramnmiatically incorrect, vernacular language with humour, see al-Tawhïdî, Basa'ir, I, i: 111.It must be emphasized, however, that the growing interest in and acceptance of the vernacular speech notwithstanding, the primacy and superiority of Classical Arabic was never questioned.For instance, the same vizier IsmalQ b. "Abbád who was notorious for his penchant for the indecencies and argot of his time is reported to have given a fat award to a man merely for having uttered the verb halaka with an ultra-correct classical vocalization.See Taqwîm,Tatimma,I,30. 48 j^Q [jjjgg attributed to Abu Nuwas put it in a humorous and pert way; see al-Isfahànî, Aghânï, TV, 106.See also Kraemer, Humanism, 15-6; Blachère, "Un pionnier", 18; and Ghazi, "Un groupe sociale", 46-7.
(c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esmour, frivolity and cheekiness were appreciated by as many, if not more, than solemnity, piety, and conservative learning; even if a lot of serious scholars, as I have said, seem to have taken this popularity of values other than their own in a very bad spirit.It is highly indicative of the general atmosphere in the Iraqi metropolitan area that one of the most successfixl poets of the early Buwayhid era was the incredibly obscene Ibn al-Hajjáj, whose oeuvre continued to be avidly sought after among the literati, even by the distinguished and respectable (tatafakkah al-fudaW bi-thimàr shfrihi), and copies of his dîwàn are said to have sold for exorbitant prices.^^ A very interesting and valuable source contrasts the relaxed, witty, frivolous and decidedly secular tone reigning in the educated circles of Baghdad with the educated class of Isfahan, too bent on religious scholarship iyatajàdalûn fi Umadhàhib wa-Uadyán) and excessively preoccupied with what the narrator presents rather impertinently and ribaldly as "all the crap of al-Asma^'ï's mother".^^ In sum, one may largely discard the notion that all the "anti-élite" jesting in mediaeval Arabic literature represents the voice of the lower classes.Obviously, the authorship of what we read now as the ^9 Al-Tha'âlibï, Yatîma, III, 30, 34; Yàqùt, Irshàd, III, 1040.On the tradition of obscenity in Arabic literature, cf J. E. Montgomery, "sukhf, EI2, IX, 804; also Khayati, "Breves remarques", 139-41.That Baghdad in particular was generally stereotyped as having a frivolous and irreverent cultural milieu is reflected in a story in which the hadîth expert Ibn al-Mubarak wants to turn away a prospective student of otherwise impeccable credentials solely on account of the latter's Baghdadian origin; see lyád, Ilmâ', 238-9.Even more expressive of the image of Baghdad is the following joke: "A descendant of ''All P?. Abi Talib] smuggled a prostitute into his house.When he wanted [to have intercourse with] her, she said: "The money [first]!"He said: "Come off it, woe unto you; I am a relative of God's Messenger, peace be upon him!"She replied: "Stop that!You should opt for the whores of Qumm; this won't sell with the whores of Baghdad!"" See al-Tawhîdî, Basâ'ir, II, iii: 87.A modem work claims that obscenity is seen as a long-established, distinctive feature of Iraqi popular humour; see al-Qishtaynî 1992: 110.The inhabitants of al-Ra}^ must also have been thought to be an uncommonly frivolous lot, cf al-Tawhîdî, Akhlàq, 365.On the other hand, the image of North Africa and al-Andalus, as opposed to the Eastern lands in general, was palpably one of humourless austerity and gravity.Cf an account, very unequivocal in this respect, in Ibn Sa'^îd, Muqtataf, 219.
^^ Pseudo-Tawhîdî, Risàla baghdádiyya, 176, 186.It is quite evident that the author includes grammar in the list of tedious and boring scholarly subjects, as he keeps swearing and cursing when describing the exponents of this "disagreeable" discipline: "[the typical scholar of Isfahan] kills the conversation either [by talking] about the difficult linguistic questions or nattering on and on about the problems of grammar, may God subject him to those problems forever!" (yushaqqiq al-kalâm immâ fî "awïs al-lugha aw yatabazram bi-Hlal al-nahw, sallata llâhii ^alayhi l-Hlal wa-lâ aqâlahu minhâ).
(c) Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esliterary production of that epoch is practically confined to the higher and literate classes of the society ^\ and there is precious little in the sources to suggest, nor any real reason for us to suppose, that commoners were allowed much voice vis-à-vis the scholarly élite.Whenever the common people's attitude and style are contrasted approvingly with those of scholars, it is the scholars' intolerant condemnation of easy manners, frivolity and similar traits that is joked at, and certainly not learning, knowledge or religiosity as such -values shared by all the élite.Besides, the ""amrna of Baghdad and other great Eastern cities seems to have often been clearly on the religious puritans' side; and it seems that often it was the ultra-religious, nay fanatic, and the "ostentatiously learned" who enjoyed a truly huge popularity and respect, and the zealots had greater appeal among the common folk than the "immoral" and debauched bohemians.^^ Therefore, one may well hazard the guess that the jokes, anecdotes and poems which this article has attempted to put in context are in all likelihood not the reflection of the lower classes' coming to their own, a reaction by them against the select few, the khâssa, but rather the manifestation of the fashion of a fi*ivolous attitude (and maybe some amusingly bizarre aspects of popular culture ^^) within the higher and literate classes, that is, within the khàssa itself Speech, lifestyle and culture, sought to manifest itself much more freely in literature as well as other spheres of cultural activity.These transformations, however, seem to have been limited to the educated élite, and one probably should not interpret our texts as the voice of the common people in literature.

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Consejo Superior de Investigaciones Científicas Licencia Creative Commons 3.0 España (by-nc) http://al-qantara.revistas.csic.esAQ, XXV, 2004 RIDICULING THE LEARNED 107 wa-yadhhab bi-haldwat ai-Imán wa-l-wudd wa-yushln fiqh al-faqih wa-jujri' al-sqfih wa-yumtt al-qalb wa-yubâHd ""an al-rabb  ta^'âlâ wa-yuksib al-ghafla  wa-l-dhilla/\ ^^ However, such opinions are far outnumbered by texts that clearly show that a lenient attitude towards foibles and petty sins was seen as a praiseworthy trait and spoken of admiringly.The following two anecdotes, about the founding father of the Hanafiyya school of Islamic jurisprudence and a famous chief judge respectively, are two cases in point: Abu Hanifa had a neighbour working as a measurer (kayyal) who was a habitual drinker, and who, when drinking, would sing the verse of f Abdallah b. ''Amr] al-'^Arjî: "They have wasted my life; and what a [prime] lad they have wasted for a fierce battle and the protection of the frontier!"Now, one night [this neighbour] was caught and imprisoned by the night-guard.Missing his voice and feeling deprived of it, Abu Hanifa asked his family what had happened to the measurer their neighbour, and was told that he had been caught and jailed by the night-watch.The next moming Abu Hanïfa went to see Isa b.Müsá.He asked permission to enter, which [Isa] promptly gave.Now, Abu Hanïfa very seldom appeared at the rulers' courts, so Isa b.Müsá hastened to meet him and asked him what the purpose of his visit ^^ See for instance al-Tanûkhï, Nishwàr, I, 89; al-Isfahànï, Aghânï, I, 390.^'^ Al-Ibshîhî, Mustap-af, 133.A very similar, dismissive view on jesting and humour appears in an oft-quoted work by a distinctly unexhilarated authority on urbane ways; see al-Washshâ, Muwashshà, 21.