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Arabic to English: Excerpt from al-Qistas al-Mustaqim, an 11th century treatise by al-Zamakhshari
Source text - Arabic بناء الشعر العربي المخترع خارج عن بحور الخليل
وهي أنَّ بناء الشعر العربي على الوزن المُخترعِ، الخارج عن بحور شعر العرب، لا يَقدحُ في كونه شعراً عندَ بعضهم. وبعضُهم أبى ذلك، وزعم أنه لا يكون شعراً حتى يُحامَى فيه وزن من أوزانهم. والذي ينصر المذهب الأول هو أن حَدَّ الشعر لفظٌ، موزونٌ، مقفّى، يدلّ على معنى. فهذه أربعة أشياء: اللفظ، المعنى، الوزن، القافية. فاللفظ وحده هو الذي يقع فيه الاختلاف بين العرب والعجم. فإنَّ العربيّ يأتي به عربيّاً، والعجميّ يأتي به عجميّاً. وأما الثلاثة الأُخر فالأمر فيها على التَّساوي بين الأمم قاطبة. ألا ترى أنا لو عملنا قصيدة على قافية، لم يُقَفّ بِها أحدٌ من شعراء العرب، ساغ ذلك مساغاً لا مجالَ فيه للإِنكار. وكذلك لو اخترعنا معاني، لم يسبقونا إليها، لم يكن بنا بأس، بل يُعدّ ذلك من جملة المزايا وذلك لأن الأمم عن آخرها متساوية بالنسبة إلى المعاني والقوافي والافتنان فيها، لا اختصاص لها بأمة دون غيرها. فكذلك الوزنُ، لتساوي الناس في معرفته، والإحاطة بأن الشيئين إذا توازنا، وليس لأحدهما رُجحان على الآخر، فقد عادل هذا ذاك ككفَّتيِ الميزان. ثم إنَّ من تعاطى التصنيف في العروض، من أهل هذا المذهب، فليس غرضه الذي يؤمّه أن يحصر الأوزان التي إذا بُني الشعر على غيرها لم يكن شعراً عربيّاً، وأنَّ ما يرجع إلى حديث الوزن مقصور على هذه البحور الستةَ عشرَ لا يتجاوزها. إنما الغرض حصر الأوزان التي قالت العرب عليها أشعارهَا. فليس تجاوز مقولاتها بمحظور في القياس، على ما ذكرت. فالحاصل أنّ الشعر العربيّ، من حيث هو عربيّ، يفتقر قائله إلى أن يطأ أعقاب العرب فيه، فيما يصير به عربياً. وهو اللفظ فقط، لأنهم هم المختصّون به. فوجب تلقيه من ِبَلِهم. فأما أخواته البواقي فلا اختصاص لهم بها البتة، لتشارك العرب والعجم فيها.
Translation - English The Framework/Foundation of Arabic Poetry on Meters Invented Apart from the meters of al-Khalil
Among some, this [divergence from the Arabic meters] does not detract from its being considered poetry. Some, however, reject this, claiming that nothing is poetry until it corresponds to one of the meters. The first school defends the belief that the delineation of poetry is:
“metered, rhymed enunciations indicating meaning.”
This consists of four parameters: pronunciation, meaning, meter, and rhyme.
Pronunciation, in itself, is that in which the difference between Arabs and Ajamis is made manifest; for the Arab brings with him that which is truly Arab, as does the Ajami bring the true representation of his culture.
As for the three others, they are matters regarding which all peoples without exception are on an equal playing field. Notice that we, if we were to compose a qaṣîda(t) on a rhyme with which not one Arab poet had betaken himself that it would be permissible, there being no contention against it. Similarly, if we invented a meaning that had not been arrived at before us, we would deserve no fault in that. It is, on the contrary, considered among the group of virtuous characteristics. The reason for this is that all peoples to the last cohere in terms of meaning, rhyme, and the fascination with them such that no one nation has specialization in these aspects over another.
Likewise, all groups are equal in their knowledge of meter their and familiarity with it. Were we to weigh the two things against each other, no one would have superiority over the other. This makes them equivalent, like the two trays of a scale.
Again, this practice of categorization in ˁarûḍ is that of the members of this particular school of thought. It is not the intention of those who maintain this to delimit the meters which, if a poem were composed upon a meter other than those delimited, determine whether or not a verse can be deemed ‘Arabic poetry.’
Whatever is attributable to the reports regarding meter is restricted to these sixteen metres, and not to exceed them. The intention is, in this case, to delimit the meters in which the Arabs composed their poems. Trespassing that which they have pronounced is not forbidden, with respect to what has already been mentioned.
In essence, the composer of Arabic poetry – inasmuch as it is Arabic – for whatever he lacks in terms of that by which the rest of the Arabs’ speech is made to be considered Arabic, is nothing more than his pronunciation or accent. For it is they who are the specialists therein, and it must be received from those who went before them.
However, as for the rest of its sister sciences, they are not attributed specifically to either Arabs or Ajams; only Allah knows what is best.
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Bachelor's degree - Ohio State University
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Years of experience: 18. Registered at ProZ.com: Mar 2010.
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