Down With Adam Were Sent Five Things of Iron

Ironworking is one of the oldest crafts in the world. On the authority of Ibn ‘Abbas, may God be pleased with him, it is reported that a hammer, an anvil, and a set of tongs are what Adam was sent down with, peace be upon him. It is also narrated that he was sent down with myrrh, and with a shovel. 

According to another report, five things of iron were sent down with Adam: an anvil, tongs, a needle, a hammer, and a mīqa‘a, which is glossed as either a whetstone, a mallet, a sledgehammer, or a tool for roughing up a millstone's grinding edge.

Another report of of Ibn ‘Abbas has it that Adam, peace be upon him, was sent down from Paradise with a bāsina, which is either a craftsman's tool or the blade of a plow. In any case, it is not a purely Arabic word.

From Attainment of the Aspiration to Knowledge 
of the Circumstances of the Arabs by Mahmud Shukri
al-Alusi al-Baghdadi

If in Brooklyn

Glad to be reading this Thursday at the launch of Aditya Bahl's chapbook MUKT (Organism for Poetic Research, 2021). 

Shuttles

Another verse where Abu Tammam goes wrong is the following:

     The places where your tribe once stayed are vacant, I attest,
           [their traces] worn away like the washa’i‘ of a mantle.

He treats washa’i‘ as if they were the mantle's bordered edges, but this is not the case. In reality, washa’i‘ are a weaver's "shuttles," which carry the coiled thread of the weft between the fibers of the warp. Dhu 'l-Rumma says [correctly]:

     [The sands] are played by strenuous winds
           like the weaving of a Yemeni whose washa’i‘ weave a mantle.

As for the verse of Kuthayyir,

     In summer, the huts of ‘Azza's tribe were wiped away,
           whose washī‘ had been renewed in a scrawling pattern [sic].

He uses washī‘ here to mean the stuffing in a gap between two things. But shuttles are for thread... and what Kuthayyir means is that [the sides and ceilings of] the huts had been re-stuffed [with grass]. This mistake is due to his inexperience of the trappings of settled life. When a Bedouin uses the wrong word for something, having never seen it first-hand, it is excusable.
     For Abu Tammam, on the other hand, there is no excuse, because he belonged to sedentary civilization, and was hardly ignorant of it. But he grants himself license, [and is flagrant about it,] as you can see in another poem where he describes his own poetic work:

     Jest and earnest are combined in the shuttling of its weft,
            as are nobility and scurrility with grief and ecstasy.

From The Weigh-in Between the Poetry of Abu Tammam and al-Buhturi by Abu 'l-Qasim al-Amidi