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Again on taḍmīn in Arabic theoretical discourse1

Published online by Cambridge University Press:  05 February 2009

Amidu Sanni
Amidu Sanni
Affiliation:
Institut für OrientalistikGieBen/Lagos State UniversityNigeria
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Extract

In my earlier examination of the phenomenon of taḍmīn in Arabic poetry, I attempted to show how it evolved from the status of a defect into a poetic device. But I could not at that time offer any explanation that would reasonably account for this development. Moreover, I have come to realize that my treatment of the term as referring to those instances where the full meaning of an idea started in one line emerges only in the succeeding line(s), viz. enjamb-ment, did not adequately account for its subtleties; and, more importantly, it ignored other phenomena which are also subsumed under the term, though they have no obvious connection with enjambment. It is precisely these lacunae that I intend to fill in the present study. For purposes of analysis I will designate the over-running of lines as ‘grammatical taḍmīn’ since the relationship in such cases is either syntactic or semantic, although still other, subtler relationships within this broad classification are demonstrable. The term is also used for cases where a poet deliberately quotes, with or without indication, from poems or statements by others: this will be discussed under ‘rhetorical taḍmīn’. Yet another use of the term arose from the introduction of philosophical thought into theoretical speculation, specifically in the area of scriptural interpretation: this I will designate as ‘hermeneutical taḍmīn’.

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Bulletin of the School of Oriental and African Studies , Volume 61 , Issue 1 , February 1998 , pp. 1 - 19
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Copyright © School of Oriental and African Studies, University of London 1998

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References

2 See my article, ‘On taḍmīn and structural coherence in classical Arabic poetry’, BSOAS, 52'3, 1989, 463–6CrossRefGoogle Scholar.

3 On Schoeler's study, see Gregor Schoeler, ‘Die Anwendung der oral poetry—Theorie auf die arabische Literatur’, Der Islam, 58/2, 1981, 205–36Google Scholar On Heath's study, see Heath, Peter, ‘Lord and Parry, Sirat ‘Antar, lions’, Edebiyāt, N.S. II, 1 and 2, 1988, 149–66 (p. 164, n. 2)Google Scholar.

4 Parry, Milman, ‘The distinctive character of enjambment in Homeric verse’, Transactions and Proceedings of the American Philological Association, (ed.) W., Hewitt, IX, 1929, 200–20 (pp. 216–17)CrossRefGoogle Scholar. Compare Lord, Albert, The singer of tales (New York, 1978), 54 ffGoogle Scholar; idem, ‘Homer and Huso III: enjambment in Greek and South Slavic heroic song’, Transactions and Proceedings of the American Philological Association, LXXIX, 1948, 113–24Google Scholar.

5 For example, see Rabbih, Ibn 'Abd, al-'Iqd al-farīd, ed. Ahmad, Amīn et al. (Cairo, 1965), V, 378, 508Google Scholar; al-'Askarī, Abū Aḥmad, al-Maṣūn fī 'l-adab, ed. Hārūn, 'Abd al-Salām M. (Kuwait, 1960), 9Google Scholar.

6 Le Dīwān de Nābiga DhobyānĪ, ed. Derenbourg, M. H. (Paris, 1869), 94Google Scholar.

7 Dīwān Dhī al-Rumma, ed. 'Abd al-Qaddūs Abū Ṣāliḥ, 2nd ed. (Beirut, 1982), Qaṣīda 18, lines 2–5, pp. 664–7. The piece was reportedly assigned to al-Farazdaq later. See Rashīq, Ibn, al-'Umda, ed. al-Hamīd, M. M. 'Abd (Cairo, 1963) II, 285;Google Scholaral-Marzubānī, , al-Muwashshaḥ, ed. al-Bajāwī, A. M. (Cairo, 1965), 169–70Google Scholar; al-Hātimī, , Ḥilyat al-muḥāḍara, ed. al-Kattānī, Ja'far (Baghdad, 1979), II, 39–40Google Scholar.

8 For example, see al-Sūlī's (d. 336/947) comment on a poetic extract from Ibn al-Rūmī as reported by Abū Ahmad al-'Askarī, 9.

9 arrī, al-Ma', al-Fusūl wa'l-ghāyāt, ed. Zanātī, M. Hasan (Cairo, 1938), I, 446–7Google Scholar. The example for ighrām given by al-Ma'arrī is also from al-Nābigha. See also Zwettler, M., The oral tradition of classical Arabic poetry (Ohio, 1978), 68–9Google Scholar

10 See his Kitāb al-Qawāfī, ed. 'Umar al-As'ad and Muḥyī al-Dīn Ramaḍān (Beirut, 1970), 135. References to him are found in al-Iṣfahānī, al-'Imād, Kharīdat al-qaṣr wa jarīdat al-'asr, ed. Shukrī, Fayṣal (Damascus, 1959), II, 57–62;Google Scholar Ta'rīf al-qudamā' bi abī al-'Alā' (Cairo, 1965), 517–18. On al-Ma'arrī's influence on al-Tanūkhi's thought and orientation, see Heinrichs, W., ‘Poetik, Rhetorik, Literaturkritik, Metrik und Reimlehre’, in Gatje, H. (ed.), Grundriss der arabischen Philologie, Bd. II (Wiesbaden, 1987), 201Google Scholar.

11 arrī, al-Ma', Risālat al-ṣāhil wa'l-shāhij, ed. al-Raḥmān, 'Āisha 'Abd, 2nd ed. (Cairo, 1984), 694Google Scholar

12 Kitāb al-Sinā'atayn, ed. 'A. M. al-Bajāwī and Muḥammad Abū '1-Faḍl Ibrāhīm (Cairo, 1952), 36.

13 See his Kitāb al-'Ayn, ed. M., al-Makhzūmī and Ibrāhīm, al-Samarrā'ī (Baghdad, 1984), VII, 51, s.v. ‘damana’Google Scholar: ‘wa'l-muḍamman min al-shi'r mā lam yatimma ma'nā qawāfīh iliā fī 'l-ladhī qablah aw ba'dah ka qawlih⃛See also, al-Sakkākī, Miftāḥ al-'ulūm (Cairo, n.d.), 302–3. A similar definition with the same illustration is also attributed to al-Layth b. Naṣr, a disciple of Khalīl. See al-Azharī, Tahdhīb al-lugha (Cairo, 1966), s.v. ‘damana’. For the poem see Dīwān ‘Umar Ibn Abī Rabī'a, ed. F. al'-Atāwī (Beirut, 1971), 332; al-Iṣbahānī, , al-Zahra, ed. al-Samarra'ī, I. (Amman?, 1985), II, 786Google Scholar; Kaysān, Ibn, Talqī al-qawāfi, q.v. in William, Wright (ed.), Opuscula Arabica (Leiden, 1859), 58–9Google Scholar; Yaḥyā b. 'Aī al-Tibrīzī, al-Kāfī, ed. Hasan 'Abd Allāh al-Hassāni (Cairo, 1969), 166; idem, al-Wāfī, ed. 'Umar Yaḥyā and Fakhr al-Dīn Qabāwa (Damascus, 1975), 248–9; , al-Sarrāj, Masāri' al-'ushshāq (Beirut, 1958), I, 128Google Scholar; al-kātib, 'Alī Ibn Khalaf, Mawādd al-bayān, ed. F., Sezgin (Frankfurt, 1986), 272–3Google Scholar.

14 al-Khafājī, Ibn Sinān, Sirr al-faṣāḥa, ed. al-Ṣa'īdī, ‘Abd al-Muta'āl (Cairo, 1982), 186Google Scholar.

15 The Kitāb al-Qaviāfī is after all not lost as Van Gelder suggests. See G.J.H. Van Gelder, ‘Breaking rules for fun: on enjambment in Classical Arabic poetry’, in Ibrahim A. El-Sheikh et al. (ed.), The challenge of the Middle East: Middle Eastern studies at the university of Amsterdam (Amsterdam, 1982), 18. I have adopted Van Gelder's translation of the piece with some slight modification.

16 Al-Mubarrad's unattributed illustration is:wamā 'alayki an taqūlī kullamā sabbahti aw hallalti yā Allāhuma mā urdud 'alaynā shaykhanā musallamā‘What stops you from saying wheneverYou glorify (Allāh) or proclaim His majesty: O AllāhReturn our shaykh to us safely’.See , al-Mubarrad, al-Qawāfī, ed. 'Abd al-Tawwāb, R., q.v. in Annals of the Faculty of Arts, 'Ain Shams University (Cairo), XII, 1973, 12Google Scholar. The illustration is also to be found in Lisān al-'Arab, s.v. ‘alaha’ Ibn al-Anbāri, al-In'sāffimasā'ilal-khildf ed. M. M. 'Abd al-Ḥamīd, 4th ed. (Cairo, 1961) I, 342; al-Ḥimyarī, al-Hūr al-'īn, ed. Kamāl Muṣṭafā (Cairo, 1947), 27; al-Suyūtī, Ham' al-hawāmi', ed. 'Abd al-'Al Sālim Mukarram (Kuwait, 1979), first line only; 'Abd al-Qādir al-Baghdādī, Khizānat al-adab, ed. 'Abd al-Salām Muḥammad Hārūn (Cairo, 1967), II, 296 with the following additional lines: min haythumā wa kayfamā wa aynamā fa innanā min khayrihī Ian nu'damā.

17 al-Zanjānī, , Kitāb Mi'yār al-nuẓẓār fī 'ulūm al-ash'ār, ed. al-Khafājī, Muḥammad 'Alī Rizq (Cairo, 1991), I, 104:Google Scholar where it is defined as: an yakūn ba'ḍ al-kalima fĪ ākhir al-bayt wa ba'ḍuhāfī 'l-bayt al-ākhar ka qawlih: fa laysa 'l-mālu fa'lam bi māli/wa-in aghnāka iliā Hlladhī yurīdu bihī l-'alā' wa yaṣṭafihi/li aqrabi aqrabīhi wa li'l-qasī‘Know that wealth is certainly no wealth, even if it makes you self-sufficient; it is only for the one whoAims at eminence with it and selects the best of it, for his closest relative and for the one far away’. (The unattributed piece had earlier been given by Qutrub (d. 206/821) as an example of ashadd al-taḍmīn (the most serious taḍmīn). See Lisān, s.v. ‘ḍamana’.) The second illustration of idmāj given is the following piece by Bishr b. Abī Khāzim:wa Sa'dan fa sā'ilhum wa'l-Ribāba/wa sā'il Hawāzina 'annā idhā mā laqīnāhum kayfa na'lūhum/bawātira yafrīna bayḍan wa hāmā. ‘Ask Sa'd and al-Ribāb/ask Hawāzin about us; whenever We met them (at war), how we used to overpower them/ with swords that destroy heads and helmets’.See Dāwān Bishr Ibn Abī Khāzim, ed. 'Azza Hasan (Damascus, 1960), 188. Among the classical authorities who cited it as an illustration of tadmīn are al-Marzubāni, al-Muwashshah, 23, Abū Aḥmad Ḥasan al-'Askarī, al-Taṣḥīf wa 'l-taḥrīf, ed. 'Abd al-'Azīz Ahmad (Cairo, 1963), 303; Ibn Jinnī, Mukhtasar al-qawāfī, ed. Ḥasaṇ Shiāhilī Farhūd, in Majallat Kulliyyat al-Ādāb—Jāmi'at al-Riyād, III, 1973, 181.

18 The popular piece from al-Nābigha is one of the examples given as an illustration of it. See al-Zanjānī, I, 103–4. Compare ibid., II, 121, where yet another sub-type of the trope called al-laff wa'I-nashr is also designated as talmīm.

19 Ibn, al-Athīr, al-Mathal al-sā'ir fī adab al-kātib wa'1-shā'ir, ed. Aḥmad, al-Ḥūfī and Badawī, Tabāna (Cairo, 1959–1963) II, 201–2Google Scholar.

20 So claimed al-Hillī, Safi al-Dī. See his Sharh al-Kāfiya al-badī'iyya fī 'ulūm al-balāgha wamahāsin al-badī', ed. Nasīb, Nashāwī (Damascus, 1983), 328Google Scholar.

21 Naqd al-shi'r, ed. Bonebakker, S. A. (Leiden, 1956), 140Google Scholar.

22 For instance, see al-Amidī's (d. 370/981) criticism of Qudāma for employing al-muṭakāfī instead of al-muṭābaq, the familiar term, for antithesis. al-Muwāzana, ed. al-Sayyid Aḥmad Ṣaqr (Cairo, 1961), I, 274–5.

23 See his üabaqāt fuḥūl al-shu'arā', ed. Maḥmūd Muḥammad, Shākir (Cairo, 1952), 47–9Google Scholar That the termtamaththul was understood in the sense of citation or incorporation even in the pre-Islamic literary corpus can be established from a poem by the Jāhiliyya poet al-Musayyab b. 'Alas. See Majmū' mā unsiba [sic] li'l-Musayyab Ibn 'Alas, q.v. in R. Geyer (ed.), The Dīwān of al-A'shā (London, 1928), 354; al-Mufaddaliyyāt, ed. Aḥmad Muḥammad Shākir and 'Abd al-Salām Muḥammad Hārūn (Cairo, 1964), 62. The term is also used in the same sense by Abū Nuwās. See Ewald Wagner, ed., Der Dīwān des Abū Nuwas (Cairo and Beirut, 1958 ff.) I, 43; Ibn Manzūr, Akhbār Abī Nuwās, ed. Shukrī Mahmūd Aḥmad (Baghdad, 1952), 36–7.

24 al-Mu'tazz, Ibn, Kitāb al-Badī', ed. I., Kratchkovsky (London, 1935), 64Google Scholar. Some of the later authorities to cite the line as an example of the trope include Ibn Wakī', al-Munsif, ed. M. R. Dāya (Damascus, 1982), I, 64; al-Zanjānī, Mi'yār al-nuẓẓār, II, 110; Ibn Rashīq, al-'Umda, II, 87; al-Muẓaffar b. al-Fadl al-'Alawī, Naḍrat al-ighrīḍ fi nusrat al-qarīḍ, ed. N. 'Arīf al-Ḥasan (Damascus, 1976), 190. The last two sources wrongly attribute it to al-Akhṭal. The second hemistich is from 'Antara's: idh yattaqūna biya 'l-asinnata lam akhim 'anhā wa lākin taḍāyaqa muqdamī.See Dīwān 'Antara Ibn Shaddād, ed. āAbd al-Mun'im A. R. Shalabī (Cairo, 1958), 153.

25 al-Hātimī, Hilya, II, 58–60; compare Ibn Sallām, Tabaqāt, 47–9.

26 al-Ḥatimī, II, 61:

27 ibid., II, 64–5.

28 Ibn 'Abd Rabbih, al-'Iqd, V, 378, 508.

29 Kitāb al-Sinā'atayn, 36–7.

30 See his Mafātīḥ al-'ulūm, ed. Ibrāhīm al-Abyārī (Beirut, 1983), 118. The example which he gives is to be attributed to al-Muthaqqab al-'Abdī. See, Dīwān Shi'r al-Muthaqqab al-'Abdī, ed. Ḥasan Kāmil al-Ṣayrafl (Cairo, 1971) issued under Majallat Ma'had al-Makhṭūṭāt al-'Arabiyya, XVI, 212–13, lines 45, 46. In addition to the numerous sources cited there for the illustration, it is also quoted, although without attribution, in al-Ḥātimī, , al-Risālat al-mūḍiḥa, ed. Najm, M. Yūsuf (Cairo, 1965), 116.Google Scholar

31 Dīwān Abī Tammām bi sharḥ al-Khatīb al-Tibrīzī, ed. 'Azzām, Muḥammad 'Abduh (Cairo, 1965), IV, 352–3:Google Scholar

32 Ibn Sallām, üabaqāt, 47–8; al-Ḥātimī, Ḥilya, II, 59; 'Abd al-Ḥamīd al-Maslūṭ, Naẓariyyat al-intihāl fī 'l-shi'r al-Jāhilī (Cairo, n.d), 65.

33 For instance, large sections of his notices on Ibn 'Abd Rabbih (d. 328/940) and Khwārazmī are devoted to the illustration of specific extracts in which the two poets quoted from the works of others. See Yatīmat al-dahr, ed. al-Ḥamīd, Muḥammad Muḥyī al-Dīn 'Abd (Cairo, 1947), II, 82–99, IV, 212–22 in that orderGoogle Scholar.

34 See Muhammad Ashhabār, 'Malāmih naqdiyya fī Yatīmat al-dahr li al-Tha'alibī', Abi Manṣūr, Majallat Kulliyyat al-Adāb wa 'l-'Ulūm al-Insāniyya bi Fās, XI, 1990, 94–6Google Scholar.

35 See his Kitāb al-Amāī (Hyderabad, 1948), 125–6.

36 See Usāma Ibn Munqidh, al-Badīfī naqd al-shi'r, ed. Aḥmad A. Badawī and Hāmid 'Abd al-Majīd (Cairo, 1960), 250; Ibn Wakī', al-Munṣif, I, 64; Ibn Rashīq, al-'Umda, II, 86; Ibn Khalaf, Mawādd, 248; Ibn Aflaḥ, Muqaddima, 6. It is unattributed in the last two sources.

37 See al-'Abbāsī, , Ma'āhid al-tanīīṣ, ed. al-Ḥamīd, M. Muḥyī al-Dīn 'Abd (Cairo, 1947–1948), IV, 157–61Google Scholar

38 See Brockelmann, GAL, I, 38, Supplement, Bd. I, 68–9. Yahyā b. Ḥabash al-Suhrawardī's (d. 567/1191) effort was the earliest takhmīs of al-Burda. See F. Se'zgin, GAS, II, 234.

39 al-'Umda, II, 281–3.

40 al-'Umda, II, 84. See the illustration in Dīwān Kushājim, ed. MaḥfQz, Khayriyya Muḥammad (Baghdad, 1970), 336Google Scholar; al-Sijilmāsī, al-Qāsim, al-Manza' al-badī' fī tajnīs asātīb al-badī', ed. 'llāl, al-Ghāzī (Rabat, 1980), 211–2Google Scholar

41 al-'Umda, II, 85. The piece attributed here to Ibn al-Mu'tazz could not be found in any of the editions of his Dīwān that were consulted. For the one attributed to Ibn al-Aḥnaf, see Dīwān al-'Abbās Ibn al-Aḥnaf (Beirut, 1972), 272Google Scholar.

42 For instance in Ibn Ṭabāṭabā (d. 322/934). See his ‘Iyār al-shi'r, ed. Ṭāhā, al-Ḥājirī and Sallām, Muḥammad Zaghlūl (Cairo, 1956), 76ffGoogle Scholar

43 al-'Umda, II, 86–7Google Scholar.

44 ibid., II, 88. See Dīwān Abī Tammām (Cairo, n.d.), 433Google Scholar; al-'Abbāsī, , Maāāhid, IV, 201Google Scholar; al-Miṣrū, Ibn Abī'l-Iṣba', Tahrīr al-taḥbīr, ed. Ḥifnī Muḥammad, Sharaf (Cairo, 1963), 141, where it is given as an example of husn al-taḍmīn.Google Scholar

45 See al-Ḃakrī, Abū 'Ubayd, Faṣl al-maqāl fī sharh Kitāb al-amthāl, ed. Iḥsān, 'Abbās and 'Abidīn, 'Abd al-Majīd (Beirut, 1971), 377Google Scholar; al-Baghdādī, , Khizānat al-adab, I, 323Google Scholar without attribution.

46 al-Rāzī, Fakhr al-Dīn, Nihāyat al-ījāz fī dirāyat al-i'jāz, ed. Amīn, Bakrī Shaykh(Beirut, 1985), 288Google Scholar; Mehren, A. F., Die Rhetorik der Araber (Copenhagen and Vienna, 1853), 142Google Scholar; al-Zanjānī, , Mi'yār, II, 111Google Scholar, where he indicates that some authorities still designate the borrowing of part of a proverb as iqtibās; īrād al-mathal; or taḍmīn.

47 al-'Umda, I, 171–2.Google Scholar

48 Ibn Khalaf, Mawādd, 248. Following al-Ḥātimī's example, he too interpretes istilḥāq and iṣtirāf as sub-levels of taḍmīn; ibid., 306.

49 Al-Ṣan, 'ānī, al-Risāla al-'asjadiyya fī 'l-ma'ānī 'l-mu'ayyadiyya, ed. 'Charfī, Abdel Majīd (Libva-Tunis, 1976), 52–3Google Scholar.

50 Gelder, G. J. Van, Beyond the line (Leiden, 1982), 138, n. 169Google Scholar.

51 al-Tibrīzī, al-Wāfī, 248–9; idem, al-Kāfī, 166–7.

52 al-Wāfī, 292–4; al-Kāfī, 196–7.

53 Muqaddima, Ibn Aflah, q.v. in Gelder, G. J. Van (ed.), Two Arabic treatises on stylistics (Istanbul and Leiden, 1987) 5Google Scholar:

54 ibid., editor's introduction, 28–9.

55 ibid., 25. It is probably for the same reason that Badr al-Dīn b. Mālik, popularly known as Ibn al-Nāzim (d. 686/1287), chose not to include it in the list of the rhetorical colores that is given in hisal-Miṣbāḥ.

56 al-Mdthdl al-sā'ir, II, 203Google Scholar:

57 See his, ‘Final taḍmīn in the poems of Abū Nuwās’, q.v. in Alan, Jones (ed.), Arabicus Felix: Luminosus Britannicus: Essays in honour of A. F. L. Beeston on his 80th birthday (Oxford, 1991), 61–73Google Scholar. In his review of Ewald Wagner's edition of the Dīwān of Abū Nuwās, al-Faḥḥām promised to undertake a study of the phenomenon of taḍmīn in Abū Nuwās's poetry but, as far as I know, he has not yet done so. See Shākir, al-Faḥḥām, ‘Dīwān Abī Nuwās’ [review], Majallat Majma' al-Lugha al-'Arabiyya bi Dimashq, LXVI, 2, 1991, 314–15Google Scholar.

58 See my, The Arabic theory of prosification and versification, forthcoming.

59 See al-Rāzū, Nihāya, 288.

60 al-Zanjānī, , Mi'yār, II, 109.Google Scholar

61 See his al-Badīfī Naqd al-shi'r, 249–59.

62 al-Mathal al-sā'ir, II, 204–5Google Scholar. See also his al-Jāmi' al-kabīr, ed. Muṣṭafā, Jawād and Jamīl, Sa'īd (Baghdad, 1956), 19Google Scholar. A similar treatment of taḍmīn to that found in al-Mathal al-sā'ir also occurs in al-Jāmi' al-kabīr, 232–5.

63 See his Jawhar al-kanz: Talkhīṣ kanz al-barā'a fī adawāt dhawī 'l-yarā'a, ed. , Muḥammad Zaghlūl Sallām (Alexandria, 1975), 262–7Google Scholar

64 al-Iṣba, Ibn Abī', Taḥrīr, 140.Google Scholar

65 idem, Badī' al-Qur'ān, ed. Sharaf, Hifnī Muḥammad (Cairo, 1957), 52–3Google Scholar. For the passages given as borrowing from the Torah and Injīl see Quran 5: 45 and 48: 29.

66 See his Naḍrat al-ighrīḍ, 190.

67 'Abd, al-Wahid b. 'Abd al-Karīm Ibn al-Zamlakārnī, al-Tibyān fī 'ilm al-bayān, ed. Aḥmad, al-Maṭlūb and Khadīja, al-Ḥadīthī (Baghdad, 1964), 172Google Scholar. The definition should rightly be for taḍmīn al-muzdawij. See al-Rāzī, Nihāyat al-ījāz, 144; al-Zanjānī, , Mi'yār, II, 102Google Scholar. It is unclear whether the mistake in Ibn al-Zamlakānī's interpretation is to be attributed to the copyist or the editors.

68 Aḥmad, Maṭlūb, Mu'jam al-mustalaḥāt al-balāghiyya wa taṭawwuruhā (Baghdad, 1986), II, 264Google Scholar. See al-Qazwīnī, Muḥammad Ibn al-Raḥmān, Sharḥ al-talkhīṣ (Damascus, 1970), 201Google Scholar.

69 al-Ḥillī, Sharḥ al-Kāfiya, 326–30, where he illustrates talmīḥ with Ibn Rashīq's example for iḥāla/ishāra as given above, and also with one of Ibn al-Mu‘tazz’s illustrations for ḥusn taḍmīn, namely, a two-line extract from al-'Abbās b. al-Khayyā. See Ibn al-Mu‘tazz, Kitāb al-Badī’, 68. The term talwīḥ does not occur in al-Rāzī's Nihāya, which work al-Ḥillī cites as his source. Compare al-Rāzī, Nihāya, 284–97.

70 They are, respectively, the eighteenth and the nineteenth of the 38 tropes listed by al-Ḥātimī, although he provides no definition for either. See Ḥilya, I, 124Google Scholar. See also Bonebakker, S. A., Materials for the history of Arabic rhetoric from the Hilyat al-muḥāḍara of al-Ḥātimī (Napoli, 1975–, Annali, supp. IV, no. 35), 14–15.Google Scholar

71 See, for example, Ibn Abī al-Iṣba', Tahrīr, 142.

72 See his, al-Ishārāt wa 'l-tanbīhāt, ed. 'Husayn, Abd al-Qādir (Cairo, 1982), 317Google Scholar. See also al-Isba, Ibn Abī' as cited in the preceding note and al-Zanjānī, Mi'yār, ii, 110.Google Scholar

73 al-Rāzī defines iqtibās thus: ‘wa huwa an tudraj kalima min al-Qur'ān aw āya minhu fī al-kalām tazyīnan li nizāmih wa tafkhūman li sha'nih’; and talmīḥ: ‘wa huwa an yushār fi fahwā al-kalām ilā mathal sā'ir aw shi'r nādir aw qissa mashhūra min ghayr an yudhkar’. See Nihāya, 288. Compare Ibn 'Alī al-Jurjānī, al-Ishārāt, 315, and 320. For more on talmīḥ as defined here, see Shurūḥ al-talkhīṣ (Cairo, 1318 A. H.), IV, 524–28.Google Scholar

74 See al-Bābartī, , Sharḥ al-talkhīlṣ, ed. Ṣūfiyya, Muḥammad Muṣḥafā Ramaḍān (Tripoli, 1983), 701Google Scholar.

75 al-Qalqashandī, , Ṣubḥ al-A'shā (Cairo, 1913), I, 273–91Google Scholar.

76 Bosworth, C. E., ‘A Maqāmah on secretaryship: al-Qalqashandī's al-Kawākib al-duriyyah fi al-manāqib al-Badriyya’, BSOAS, 27/2, 1964, 291.CrossRefGoogle Scholar

77 The Risāla ilā 'l-kuttāb, by 'Abd al-Ḥamīd al-Kātib (d. 132/750) contains an instruction to this effect. See the text of the epistle in ‘Abdūs, Muḥammad b., Kitāb al-wuzarā’ wa'l-kuttāb, ed. Mustafā, al-Saqā et al. (Cairo, 1938), 73–9Google Scholar (p. 75).

78 See his al-Risālat al-‘adhrā’ (wrongly attributed to Ibn al-Mudabbir), ed. Zakī, Mubārak (Cairo, 1931), 7–8Google Scholar

79 al-Kutubī, Muḥammad Ibn Shākir, Fawāt al-wafayāt, ed. , Iḥsān'Abbās (Beirut, 1974), IV, 55, where the proficiency of Ibn Tamīm in the practice is acknowledged as follows:Google Scholar

80 See Sharḥ Dīwān al-Farazdaq, ed. Īliyā, al-Ḥāwī (Beirut, 1983), II, 577, line 4Google Scholar. The proverb quoted in the verse is ‘al-ḥadīth shujūn’ for which see al-Mufaḍḍal, al-Ḍabbī, Amthāl al-‘Arab, q.v. in Khams rasā’il (Constantinople, 1310 a.h.), 4–5Google Scholar; al-Maydāṇī, Aḥmad b. Muḥammad, Majma' al-amthāl (Beirut, 1961), I, 275Google Scholar where al-Farazdaq's verse is also cited.

81 al-Rummānī, , al-Nukat, q.v. in Thalāth rasā'il fī i'jāz al-Qur'ān, ed. Allāh, M. Khalaf and Sallām, M. Zaghlūl (Cairo, 1959), 70Google Scholar

82 Carter, Michael G., ‘Linguistic science and orthodoxy in conflict: the case of al-Rummānī’, Zeitschrift für Geschichte der Arabisch-Islamischen Wissenschaften, I, 1984, 228Google Scholar.

83 al-Rummānī, al-Nukat, 94–5. He however indicates that the taḍmīn element of every verse is illustrated in his al-Jāmi' al-kabīr, a commentary on the Quran.

84 al-Bāqillānī, I'jāz al-Qur'ān, ed. Aḥmad Ṣaqr (Cairo, 1954), 412–14. But he talks about taḍmīn al-ma'ānl as a possible mode of 'jāz, especially when the most sublime evidence of balāgha is reflected in the expression, although he gives no example of this. See ibid., 429.

85 See Abū 'Alī al-Fārisī's (d. 370/981) opinion of him, among others, as given in Yāqūt al-Hamawī, Mu'jam al-udabā', ed. D. S. Margoliouth (London, 1923–35), V, 281; al-Anbārī, Nuzhat al-alibbā', ed. Ibrāhīm al-Samarrā'ī (Baghdad, 1970), 234; As'ad üalas, 'Abū al-Fath Ibn JinnĪ', Majallat Majtna' al-Lugha al-'Arabiyya bi Dimashq, XXV, 1950, 83. But compare al-Tawḥīdī, al-Imtā' wa'l-mu'ānasa, ed. Ahmad Amīn and Ahmad al-Zayn (Cairo, 1939), I, 133.

86 al-Qāsim al-Sijilmāsī, al-Manza' al-badl', 210–13. Ibn al-Bannā' al-Marrakushī limits his definition of taḍmīn to the hermeunetical type. See his al-Rawḍ al-murī fī ṣinā'at al-badī', ed. Riḍwān Banshaqurūn (Rabat, 1985), 134.

87 al-Suyūtī, Mu'tarak al-aqrān fi i'jāz al-Qur'ān, ed. 'Ali-Muḥammad al-Bajāwī (Cairo, 1969), I, 398. For examples and details of these categories as illustrated from the Quran, see ibid., I, 246–63 for the first category; I, 295–303 for the second; I, 39–54 for the third; I, 398 for the fourth.

88 ibid., 304. Compare al-Bāqillānī, I'jāz al-Qur'ān, 412–14.

89 A noteworthy heir to al-Suyūtī's analytical model was Shihāb al-Dīn Ahmad b. Muḥammad al-Khafājī (d. 1069/1659). The whole of the second assembly (al-majlis al-ihānī) of his magnum opus is on tadmīn. See his üirāz al-majālis (Cairo, n.d.), 20–29.