Another biter busted

Ahmad ibn Yahya Tha‘lab was one of Ibn Abu 'l-‘Abbas ‘Abd Allah ibn al-Mu‘tazz's teachers. It is narrated that, after some time apart, Ibn al-Mu‘tazz missed him sorely, and wrote to him (meter: rajaz):

      A man in fetters thirsts
      for water from cold rainclouds sent careening
      by the wind, unsullied, unmuddied,
      shed in abundance by dark cloud cover,
      wetting the rock and coating it like reflective glass
      that would flash if the sun hit it,
      unmixed rainwater, clean and pure—
      what passion equals his desire, if not mine for you?
      And yet I dread you. Unlocker of barred knowledge,
      you are the sharp-eyed language critic who,
      if he says, "That's no good," then it won't fly.
      Now we are apart, and far from one another,
      but recollection reunites us, even though we don't unite.

Tha‘lab answered his student: "May God prolong your life! You took the opening lines from that poem of Jamil's I dictated to you: (meter: ṭawīl)

      Women thirsting at a spring. Day and night
          they hover, weakened, shrinking from the blows of rods,
      never turning away and never getting
          close enough to touch cool water.
      On every drop, their eyes are fixed. The water-keepers' voices
          are all they hear. With death for a barrier,
      are they thirstier than I, who rave in love for you,
          despite the opposition of the foe?

"And you took the closing lines from Ru’ba ibn al-‘Ajjaj!" (meter: rajaz)

      Although you do not see me, I am
      your brother still. You need vigilance, and my eye is on you,
      and I love what it sees, whether or not you are seeing me.

Ibn al-Mu‘tazz was open to his teacher's reproach, and accepted it without resentment. It is said that, later on, Tha‘lab wrote to him (meter: basīṭ):

      Tell this to your brother. Although he's far away,
          and we are not together, really we are,
      for my gaze is on his mental image
          while our homes are far apart.
      God knows I cannot recollect him.
          How to recollect the one you never forget?

From A Selection from the Poetry of Bashshar by the Khalidi brothers

What the hoopoe said

Far from great in make, I did what Solomon could not, for all his never-to-be-equaled kingdom, and brought him knowledge of what he and all his host did not suspect. Everywhere he journeyed, as swiftly as he went I would go with him, pointing out where waters lay below the ground. Then there came the hour I was not there, and helplessly he stood before his retinue and said: "I do not see the hoopoe. Is it me, or has he gone missing? Harshly I will scourge him, or take away his life, unless he bring a lucid explanation." In his moment of need he missed me, and under color of his might he threatened to scourge or kill me—but a higher power said, "No, By God! I'll bring him back and put him on the right path."
        When I returned from Sheba and said, "I have knowledge you do not," his anger mounted. "Small offender, great offense!" he said. "Not only were you absent without leave, but now you claim more knowledge than I have!"
      "Give me protection, O Solomon," I said. "You have sought a kingdom that is never to be equaled, and I went seeking knowledge unsuspected by your host. With that, I come to you from from Sheba with a sure report." He said to me, "O Hoopoe, those who act rightly may be entrusted with royal missives. Go you forth with this one from me."
       Off I went, and back to Solomon I sped with the reply, and to his side he brought me near. After my time outside his inner circle, he brought me within, and in recognition of the need that I had met, he dressed my head in a crown of nobility. His orders for my death were abrogated, and the signs of my merits were openly proclaimed.

Now if you are of the sort who can accept advice, you will clean up your way of life, disburden your conscience, sweeten your character, beware your Creator, and adopt the best manners even if they are of the beasts. There is no place among the perspicacious for one who does not know how to interpret the creaking of a door, the buzzing of the flies, the barking of dogs, or the creeping vermin of the dust, and has no grasp of what is signified in the traces of the clouds, the flicker of the mirage, or the lightning that lights up the gloomy mist.

From Revelation of the Secret Wisdom of the Birds and Flowers
by 'Izz al-Din ibn Ghanim al-Maqdisi

His throne and lenticular cloud

ABU ‘UBAYD SAID: In hadith it is recorded that the Prophet, God's blessings and peace be upon him, said: "God's throne rests on the shoulders of Israfil, who is humble as a waṣa‘ in His presence."

Ahmad ibn ‘Uthman reported this hadith to me on the authority of Ibn al-Mundhir, who heard it from ‘Abd Allah ibn al-Mubarak, who heard it from Layth ibn Sa‘d, who heard it from ‘Uqayl on the authority of Ibn Shihab al-Zuhri, who reported it with full isnad.

Al-waṣa‘ is said to be the runt of a sparrow's brood of chicks, or a species of bird resembling the sparrow, only smaller.

ABU ‘UBAYD SAID: In hadith it is recorded that the Prophet, God's blessings and peace be upon him, was asked by Abu Razin al-‘Uqayli: "Before our Lord created the heavens and the earth, where was He?" He answered: "He was in [the type of cloud called] an ‘amā’, with a void below it and a void above."

Ya‘qub ibn Ishaq al-Farisi and others have related this hadith to me on the authority of Hammad ibn Salama, who heard it from Ya‘la ibn ‘Ata’, who heard it from Waqi‘ ibn Hudus (Hushaym corrects this name to ‘Udus in the isnad of a separate hadith), who was the nephew of Abu Razin and heard it from him directly.

According to al-Asma‘i and others, in the speech of the Arabs al-‘amā’ is a white cloud with horizontal extension. Al-Harith ibn Hilliza said (a variant of his Mu‘allaqa's 25th verse, meter: khafīf):

      Against the blows of fate, we're like the stony fastness
          whose summit the ‘amā’ leaves open space for.

He means by this a high mountain peak that parts the clouds. The "fastness" of al-Harith's people is their unassailability and security in strength, meaning that their defenses are stronger than whatever fate throws at them. And Zuhayr said, describing gazelles or oryx (meter: wāfir):

      They spy the lightning, and their brows are wetted
          when the South Wind's path is showered by the ‘amā’.

      We interpret this hadith according to the speech of the Arabs, and defer to their understanding. Only God knows the size and scale of His ‘amā’ and what it was like. The ‘amā that is "blindness" has nothing to do with the meaning of the hadith.

From Uncommon Vocabulary of Prophetic Hadith by
Abu ‘Ubayd al-Qasim ibn Sallam