Al-Qasimi Publication, 2024 Al-Ḥīra Assembly A Four-Act Play Dr. Sultan bin Muhammad Al-Qasimi
Al-Ḥīra Assembly (A Four-Act Play) First published in 2024 in Arabic as “Majlis Al-Hira” by: Al-Qasimi Publications. Author: Dr. Sultan Bin Muhammad Al-Qasimi (United Arab Emirates). Publisher: Al-Qasimi Publications, Sharjah, United Arab Emirates. Edition: First. Year of publication: 2024. © All rights reserved, Al-Qasimi publications. Al-Qasimi publications. Sharjah, United Arab Emirates * Translated from the Arabic by: Dr. Ahmed Ali Edited by: Elizabeth Munn * ISBN: 978-9948-738-49-7 Printing Permission: Media Regulatory Office, Ministry Of Culture and Youth No. MC 03-01-7366339, Date: 03-10-2024 Printing: AL Bony Press- Sharjah, UAE Age Classification: E The age group that matches the content of the books was classified according to the age classification issued by the National Council for Media * Al-Qasimi Publications, Al Tarfa, Sheikh Muhammad Bin Zayed Road PO Box 64009 Sharjah, United Arab Emirates. Tel: 0097165090000, Fax: 0097165520070 Email: info@aqp.ae
Table of Contents Foreword ........................................................................................................ 7 Characters according to appearance .................................... 13 Act I ................................................................................................................... 17 ʿAmr ibn Hind’s Encampment Situated Between al-Ḥīra and the Euphrates Act II .................................................................................................................. 29 Al-Ḥīra Assembly Act III ............................................................................................................... 63 Al-Ḥīra Assembly Act IV ................................................................................................................ 95 Al-Ḥīra Assembly References .............................................................................................. 113 5
7 Foreword Historically, Al-Ḥīra was also known as al-Madina. This ancient city was situated in the Middle Euphrates region, uniquely positioned in an area where water from the Euphrates River converges into a basin. This geographical feature is known in Arabic as ‘hira’, denoting a place where water collects. The local farmers ingeniously utilized this natural water gathering for agriculture. They employed a tool called a gharraf, resembling a large ladle, to transport water from the lower basin to the higher fields for irrigation.
8 Strategically built on the periphery of this basin, the city of Ḥīra was established where the water’s reach ended, marking the edge of the lower area. The Arab Kingdom of Ḥīra, located in present-day Iraq, flourished for 494 years, spanning the period from 138 CE to 632 CE. It was initially established by the Āl Tanukh tribe, known as the Tanukhids, and was later governed by the Banu Lakhm tribe, or the Lakhmids. Both these tribes were branches of the larger Banu Qahtān group. The Tanukhids held power from 138 to 268 CE, after which the Lakhmids took over, ruling until 632 CE. A notable dynasty within the Lakhmids was the al-Manaẓira, from which emerged one of the most celebrated kings, al-Nuʿmān ibn al-Munẓir. His reign lasted from
9 585 to 613 CE, and he plays a central role in this narrative, particularly focusing on his Assembly (Council). The significance of the Kingdom of Ḥīra, both politically and culturally, declined following the Islamic conquest of Iraq, ending its existence at the hands of Khalid ibn al-Walid. During the Mongol dominion over Iraq, specifically in the year 731 AH (1329 CE), the al-Qawasim tribe migrated to and settled in al-Hilla. Alongside them, their kin, the Badu from the Banu Hassan tribe originating from al-Dhufair, took up residence in the Dabdaba region along the route that links al-Ḥīra and al-Zubair, known as the Path of Dabdaba. In 740 AH (1339 CE), the Qawasim tribe relocated further south from al-Hilla to al-Rumahiyya. Upon settling there, they
10 established their supermacy and became the ruling authority over both the Wasit and al-Rumahiyya regions. Following their conflict with Mawla Ali al-Musha‘sha‘ in 858 AH (1454 CE), the Qawasim tribe shifted to the Gharrāf region, located 57 kilometers away from al-Ḥīra. It was there that their leader, Sheikh Saqr ibn Ali ibn Saqr al-Qasim, constructed a fortification. Remarkably, this fort has withstood the test of time and remains standing to this day. In the closing months of 1613 CE, under the guidance of Kayed ibn Rahma ibn Humoud ‘Adwan al-Qasimi, the Qawasim tribe made their way from Iraq to Sharjah. Upon their arrival in northern Sharjah, they founded a settlement reminiscent of their original town of Ḥīra, even giving it the same name. Additionally, to the east
11 of this newly established Ḥīra, they created a settlement mirroring the town of Wasit, in addition to constructing a road akin to the Path of Dabdaba.
13 Characters according to appearance • ʿAmr ibn Kulthūm • Al-Ḥājib • A cousin of ʿAmr ibn Kulthūm • King ʿAmr ibn Hind • Laylā bint al-Muhalhil • Hind, Mother of ʿAmr ibn Hind • ʿEṣām ibn Shahbar al-Jarmī • King al-Nuʿmān ibn al-Munẓir
14 • Aktham ibn Ṣayfī al-Tamīmī • Ḥājib ibn Zurārah al-Tamīmī • Al-Ḥārith ibn ʿAbbād al-Bakrī • ʿAmr ibn al-Sharīd al-Sulamī • Khālid ibn Jaʿfar al-Kulābī • ʿAlqamah ibn ʿUlāthah al-ʿĀmirī Qays ibn Masʿūd al-Bakrī • ʿĀmir ibn al-Ṭufayl al-ʿĀmirī • ʿAmr ibn Maʿdīkarib al-Zubaydī • Al-Ḥārith ibn Dhālim al-Murrī • Khosrow Anūshirwān • ʿIkab al-Taghlibī • Al-Nābighah al-Ẓubyānī • Al-Munakhkhal al-Yashkurī • A Notable man 1
15 • A Notable man 2 • A Notable man 3 • Saʿd Qarqarah • Guards • Two of the notables of al-Ḥīra.
17 Act I ʿAmr ibn Hind’s Encampment Situated Between al-Ḥīra and the Euphrates Before the curtains open, as the audience settles, three distinct knocks resonate, setting the scene. Narrator: We are at the Encampment of ʿAmr ibn Hind, nestled between the historic al-Ḥīra and the flowing Euphrates. As the curtains rise, we are greeted by the sight of an expansive courtyard, leading to the tent of ʿAmr ibn Hind’s mother. Dominating
18 the courtyard’s back wall is a solitary sword, its presence both ominous and commanding. ʿAmr ibn Kulthūm is seen pacing the courtyard. The Ḥājib enters saying: A man at the gates insists on meeting ʿAmr ibn Kulthūm. He was barred entry, yet he claims kinship as your cousin. ʿAmr ibn Kulthūm, with a mixture of curiosity and authority: Allow him entry ... Let him come forth. ʿAmr ibn Kulthūm’s cousin enters, his expression grave, and greets: “Good evening.” ʿAmr ibn Kulthūm, with a welcoming tone: “Good evening, cousin. What brings you here with such urgency?” ʿAmr ibn Kulthūm’s cousin, visibly troubled,
19 begins: “Since your departure from Arabia to Mesopotamia, I’ve been haunted by unsettling thoughts, especially given that you are now in the territory of that notorious man. Recently, a group from al-Ḥīra came to me with disturbing news. They claim that ʿAmr ibn Hind is scheming to dishonor your mother, Laylā bint al-Muhalhil.” ʿAmr ibn Kulthūm, his interest piqued, inquires: “And what exactly is his vile plan?” ʿAmr ibn Kulthūm’s cousin reveals: “These men shared that ʿAmr ibn Hind, in a gathering, questioned if there was any Arab whose mother would be too proud to serve his own. He was told, ‘Yes, the mother of ʿAmr ibn Kulthūm.’ When he asked why, he was informed, ‘Because her father is the renowned al-Muhalhil ibn Rabi‘ah, her uncle Kulaib Wa’il, revered and
20 feared among Arabs, her husband Kulthūm ibn Mālik ibn Attāb, the bravest of Arabian warriors, and her son, none other than you, ʿAmr ibn Kulthūm, the Chief of Taghlib!’” ʿAmr ibn Kulthūm’s cousin continues: “I told them that ʿAmr ibn Hind had already summoned you to visit him, explicitly requesting that you bring your mother, Laylā bint al-Muhalhil, to meet his mother. Heeding his call, you embarked on the journey from Arabia to al-Ḥīra, leading a contingent of your fellow Taghlib tribesmen. Accompanying you was your mother, Laylā, traveling in a procession of camels, flanked by her loyal women servants from Taghlib.” With a decisive tone, he urges, “Come on ... Let’s make haste. I’ll prepare the camels for our immediate departure.” After these words, ʿAmr ibn Kulthūm’s cousin exits swiftly to arrange for their travel.
21 ʿAmr ibn Hind strides in, his voice booming: “O, Ḥājib! Have the fruit served immediately.” ʿAmr ibn Kulthūm, with a tone of concern, asks: “O, Amr. Where is my mother, Lailā?” ʿAmr ibn Hind, gesturing towards an opening to the left of the stage, replies: “She is there, conversing with my mother. You can listen to their conversation from that spot.” ʿAmr ibn Kulthūm moves towards the indicated area, tuning into the dialogue between the two ladies. ʿAmr ibn Hind’s mother to ʿAmr ibn Kulthūm’s mother: “Lailā, could you please pass me that plate?” Lailā, with a tone of self-respect, responds: “Those in need should fetch what they want themselves.”
22 Despite Lailā’s response, ʿAmr ibn Hind’s mother continues to insist that Lailā hand her the plate. Lailā, her dignity affronted, cries out in dismay: “What humiliation! O, Taghlib!” ʿAmr ibn Kulthūm overhears his mother’s outcry. Rage surges through him as he turns to see ʿAmr ibn Hind, who is laughing derisively, jeering, “Your mother is no different from any other servant my mother has.” Seething with anger, ʿAmr ibn Kulthūm strides towards the back of the stage where ʿAmr ibn Hind’s sword hangs. In one swift motion, he draws the sword from the wall. A fierce sword fight erupts between him and ʿAmr ibn Hind, culminating in ʿAmr ibn Kulthūm’s victory as he slays ʿAmr ibn Hind. With resolute finality, ʿAmr ibn Kulthūm
23 thrusts the sword into the chest of the fallen ʿAmr ibn Hind. As his mother enters the stage, he stands over his vanquished foe and declares: Why doth thou, O ʿAmr ibn Hind, this servitude impose, To make us slaves for royal whims, a heavy yoke so close? How canst thou, Hind’s lineage, to false slanderers lend thine ears, And turn to mock and scorn us, igniting age-old fears? Thou threatenest with evils, promises grim and dire, Since when have we become slaves, to thy mother’s desire? Our spirits are not fettered, nor shall they ever be,
24 We are not born for bondage, our souls are proud and free. ʿAmr ibn Kulthūm then strides forth, gently taking his mother’s hand in his left, while firmly grasping the sword in his right. ʿAmr ibn Hind’s mother rushes onto the scene. Confronted with the sight of her slain son, she lets out a piercing scream and strikes her face in grief. Meanwhile, at the forefront of the courtyard, ʿAmr ibn Kulthūm, unshaken, continues to recite his verse with a tone of defiant pride, saying: O Ma’add tribes, when gazing at our tents so high, In open plains, their presence fills the sky, We, bearers of true hospitality’s light, Yet fierce and unyielding in the battle’s fight. Whatever we seek to hold and firmly keep,
25 Our will and might, in sovereignty, run deep. Beneath the endless sky, we freely roam, Our desires realized, we find our cherished home. What displeases our hearts, we swiftly release, With carefree grace, our sense of inner peace. But what we aim to claim, we seize, unbound, Uncontested might, our destiny is found. When we’re obeyed, with grace our path we trace, No violence blooms in our honored space. But when defiance rises, resolute we stand, To subdue our foes, astute in battle’s hand. At the well, we quench our thirst, the first to partake, Pure as crystal’s flow, our thirst we gladly slake.
26 Others in our wake, with dregs they must cope, Drinking muddy remnants, in haste they hope. When sovereign’s hand, with injustice does offend, We, the people, rise, our rights we’ll defend. Refusing humiliation, hearts aflame with might, To unjust acts, we’ll never bow or slight. In numbers vast, we stand, a countless throng, No land can hold us all, our strength so strong. Upon the sea, our ships, an endless fleet, In countless waves, our journeys ever repeat. As our children grow, to weaning age they soar, Great enough to make tyrants bow down, implore.
27 Mighty rulers, before them, faces to the ground, In submission and reverence, their respect is found. The curtains close.
29 Act II Al-Ḥīra Assembly The curtains rise. The narrator: We are now in the Majlis (Assembly) of al-Nuʿmān ibn al-Munẓir, King of Ḥīra. The curtains rise. Al-Ḥājib, ʿEṣām ibn Shahbar al-Jarmī, with a commanding voice, announces the arrival of the king: King al-Nuʿmān ibn al-Munẓir!
30 Enter King al-Nuʿmānm and al-Ḥājib discreetly departs. King al-Nuʿmān ibn al-Munẓir, summoning his Ḥājib with urgency: “O, Ḥājib! O, ʿEṣām ibn Shahbar! O, ibn al-Jarmī!” Al-Ḥājib, ʿEṣām al-Jarmī re-enters promptly, responding with reverence: Yes, my Lord! King al-Nuʿmān ibn al-Munẓir, with an air of expectation: “I requested the presence of the sages from Ḥīra in my majlis. Has anyone of them arrived? Al-Ḥājib, ʿEṣām: Yes, my Lord! They are all here. King al-Nuʿmān ibn al-Munẓir, standing center stage: “Summon them to join us.” Al-Ḥājib, ʿEṣām, with a loud and clear voice, announces: “Aktham ibn Ṣayfī al-Tamīmī.”
31 Enter Aktham ibn Ṣayfī, who respectfully greets King al-Nuʿmān, then proceeds to take his place at the head of the majlis, facing the gathered audience. Next, Al-Ḥājib, ʿEṣām, calls out: “Ḥājib ibn Zurārah al-Tamīmī.” Ḥājib ibn Zurārah al-Tamīmī enters, offers his greetings to King al-Nuʿmān, and then settles into his seat. Al-Ḥājib, ʿEṣām, continues, his voice resonating: “Al-Ḥārith ibn ʿAbbād al-Bakrī.” Al-Ḥārith ibn ʿAbbād al-Bakrī makes his entrance, bows to King al-Nuʿmān, and then finds his seat among the others. Again, Al-Ḥājib, ʿEṣām, announces: “ʿAmr ibn al-Sharīd al-Sulamī.” ʿAmr ibn al-Sharīd al-Sulamī enters, greets the king with due respect, and takes his designated seat. Al-Ḥājib, ʿEṣām, raises his voice: “Khālid ibn
32 Jaʿfar al-Kulābī.” Khālid ibn Jaʿfar al-Kulābī comes forward, pays his respects to King al-Nuʿmān, and seats himself. Al-Ḥājib, ʿEṣām, calls out: “ʿAlqamah ibn ʿUlāthah al-ʿĀmirī.” ʿAlqamah ibn ʿUlāthah al-ʿĀmirī makes his appearance, greets the king cordially, and joins the others, taking his place. Al-Ḥājib, ʿEṣām, loudly announces: “Qays ibn Masʿūd al-Bakrī.” Qays ibn Masʿūd al-Bakrī enters and, upon greeting King al-Nuʿmān, gracefully takes his seat. Al-Ḥājib, ʿEṣām, enthusiastically proclaims: “ʿĀmir ibn al-Ṭufayl al-ʿĀmirī.” ʿĀmir ibn al-Ṭufayl al-ʿĀmirī enters and, with due respect to King al-Nuʿmān, finds his place. Al-Ḥājib, ʿEṣām, energetically announces: “ʿAmr ibn Maʿdīkarib al-Zubaydī.” ʿAmr ibn
33 Maʿdīkarib al-Zubaydī enters and, extending his greetings to King al-Nuʿmān, settles into his seat. Al-Ḥājib, ʿEṣām, proudly declares: “Al-Ḥārith ibn Dhālim al-Murrī.” Al-Ḥārith ibn Dhālim al-Murrī enters and, with reverence for King al-Nuʿmān, takes his place. The Sages, greeting the king: Good morning. Al-Nuʿmān ibn al-Munẓir: Good morning! Then he turns to ʿEṣām saying: «Place my seat here and ensure no one else enters.” ʿEṣām obeys, positioning the king’s seat to face the assembly of sages. He then exits the stage. Al-Nuʿmān sits. His seat is positioned to face the audience with one side of his face while addressing the sages.
34 A Sage 1: Behold, the King of al-Manaẓira! Al-Manaẓir ibn al-Manaẓir! Al-Manaẓir ibn Mā’ as-Samā’! A Sage 2: When did Your Majesty return to alḤīra after meeting the King of Persia, Khosrow Anūshirwān? Al-Nuʿmān ibn al-Munẓir: I returned just a few days ago. Upon my return to al-Hītah, my mind was consumed with some of Khosrow’s thoughts regarding the Arabs. He had a rather dim view of them, emphasizing their negative traits. A Sage 3: Would Your Majesty kindly share with us the details of your encounter with Khosrow? Al-Nuʿmān ibn al-Munẓir: I arrived at Khosrow’s court while he was hosting delegations from the Byzantine Roman, Indians,
35 and Chinese. They all boasted about their respective kings and nations. In response, I extolled the virtues of the Arabs and placed them above all other nations, including Persia and any others. Khosrow, displeased with my words, sought to counter my claims. He said, “O, Nu‘mān, I have diligently contemplated the attributes of the Arab people and subjected them to comparison with other nations. Furthermore, I have closely examined the state of the delegations they send to my court. Here is what I have concluded: The Byzantines, I have observed, exhibit remarkable cohesion and unity, wield substantial power, possess numerous thriving cities, and boast sturdy architectural structures. In addition, their religion offers clear guidance on matters of permissibility and prohibition, thereby curbing the audacious and enlightening the uninformed.”
36 I have also discerned that the Indians share certain commendable traits. They possess wisdom and expertise in the field of medicine, their land is graced with abundant rivers and bountiful fruits, and they excel in the creation of astonishing arts and crafts. Furthermore, their territory is adorned with thriving trees, and their grasp of intricate arithmetic is truly noteworthy. These qualities, in conjunction with their sizable population, tremendously distinguish them.” Similarly, the Chinese exhibit characteristics worthy of note. They display a remarkable sense of unity and excel in the production of handcrafted war equipment and iron products. Their proficiency in horsemanship is truly exceptional, and they are men of determination and harbor lofty ambitions. Moreover, they are governed by a sovereign who skillfully unites their efforts.”
37 The Turks and Khazars, despite their adverse living conditions, limited arable lands, scarcity of fruits, and a dearth of fortresses, housing, and clothing —both essential elements of civilization—nonetheless, have monarchs who skillfully bring together their far-flung populace and adeptly manage their realm’s affairs.” However, I have not discovered any commendable qualities among the Arabs, neither in matters of religion nor in worldly affairs. Their lack of determination and strength is quite evident. Moreover, their degradation, disgrace, and dearth of achivements are manifested by their coexistence in the same environment and locale with wild animals and wandering birds. The extremity of their poverty forces them to commit the unthinkable, such as infanticide and
38 the killing of one another from their own people. They are deprived of the world’s finest foods, clothing, beverages, amusements, and luxuries. The most opulent among them can only aspire to consume camel meat, which repels not only many wild beasts but also discerning palates due to its heaviness, unpalatable taste, and potential for causing illness. When an Arab hosts a guest, he regards this as a highly virtuous act; if he partakes in a meal as a guest, he perceives it as a personal gain. Arab poems extol such traits, and Arabs take pride in these customs - except for Yemen, a realm that my esteemed grandfather established and fortified, defending it staunchly against its adversaries. This kingdom endures even now, marked by monuments, attire, settlements, fortifications, and other features akin to those of other nations.
39 However, it is disheartening to observe that you do not accept your current state of impoverishment and destitution, want and misery. Instead, you proudly assert your superiority above all others, refusing to acknowledge the humility and scarcity that surrounds you.” Upon the conclusion of his words, I said, “May the Almighty guide the king’s actions towards righteousness. It is indeed fitting that a nation, graced by the king’s membership, should possess exalted merit, immense significance, and a stature most elevated. Yet, to each point raised by the king, I hold a response, not to contradict or deem his words untrue. If His Majesty assures my safety from his wrath, then I shall speak my mind.” Khosrow replied, “Speak freely, you shall find sanctuary from harm.”
40 So, I said: “Your nation, O mighty king, stands unparalleled in its virtues, adorned with men of matchless intellect and wisdom. Its expansive dominion, flourishing power, and the divine grace bestowed upon its governance through your esteemed forefathers and yourself are beyond dispute. Yet, regarding the nations you have enumerated, I assert confidently that none can eclipse the Arabs in any measure of comparison.” Khosrow queried, “In what aspects do you claim they are surpassed?” I replied: In the might and indomitability of their spirit, in the resplendent beauty of their countenances, in their unyielding courage and boundless generosity, in the eloquence and wisdom of their discourse, in the robust strength of their intellects, and in their profound sense of pride and unwavering loyalty.
41 Regarding their power and indomitable spirit, the Arabs have long stood as neighbors to your forefathers. These forebears, who conquered myriad lands, established realms of kingship, and commanded vast legions, never once harbored a desire to dominate or aspired to invade the Arabs. The fortresses of the Arabs are not built of stone but are the steadfast backs of their noble steeds. The earth serves as their bed, the heavens their canopy. Their shields are not mere barriers of metal but the tempered steel of their swords. Their truest armor is the resilience of their patience. Meanwhile, the might of other nations is anchored in edifices of stone and clay, and in islands surrounded by the vast, unyielding seas. In the realm of beauty and the luster of their countenances, the Arabs hold a distinction that is undeniable. Their grace and allure surpass the features of the Indians and slim Chinese, eclipse
42 the less favored visage of the Turks, and stand in stark contrast to the clean-shaven faces of the Byzantines. In the matter of genealogies and noble lineage, the Arabs stand unparalleled. Other nations, lost in the mists of time, remain unaware of their forebears, their roots, their ancestral threads since time’s dawn. Should one inquire of them about ancestors beyond their immediate progenitor, they find themselves adrift in ignorance, unable to trace the lineage that flows in their veins. In stark contrast, there exists not a single Arab who cannot recount his forefathers, each name a link in an unbroken chain stretching back into the annals of history. The Arabs have not only maintained but have cherished and preserved their noble descent with utmost diligence. Thus,
43 every Arab firmly belongs to his own kin, his identity firmly anchored in his illustrious heritage. He relates himself solely to his own venerable lineage, proudly bearing the name of his forefathers, never ascribed to any but his own father, a beacon of his family’s enduring legacy. In the esteemed virtue of generosity, the Arabs are unequalled. Even the humblest among them possesses at least a young she-camel and an elder one, sufficient for their needs of transport, riding, sustenance, and refreshment. Should a night arrive where a visitor, unbidden and unknown, seeks shelter, content with but a modest morsel and a solitary draught, the Arab host, in his boundless generosity, will not hesitate to sacrifice the she-camel for his guest’s comfort. This act is not merely a display of hospitality but a profound expression of their ethos. The Arab takes great joy in surrendering
44 all he owns for the sake of honor and esteem, placing the well-being and satisfaction of his guest above his worldly possessions, thus earning acclaim and a reputation of magnanimity that is cherished above all. In terms of eloquent speech and wisdom, the Almighty has endowed the Arabs with unparalleled gifts. Their poetry radiates with a brilliance unique to their tongue, marked by the luster of language, the beauty of its rhythms, and the harmony of its rhymes. Beyond these artistic expressions, they possess a profound knowledge of the world, a remarkable ability to craft proverbs and anecdotes, and a talent for offering descriptions of such eloquence that none among the other races can claim. Moreover, the Arabs hold sway with unparalleled distinction. The horses bred on
45 Arabian sands are paragons of equine excellence, unmatched in speed, grace, and endurance. The women of Arabia are esteemed for their chastity, embodying virtues that shine as a beacon of honor and purity. In matters of attire, Arab garments are unrivaled, combining elegance with resplendence. The metals that grace their land are none other than gold and silver. And their mounts are without equal, especially for travelers who seek to journey across vast distances or navigate the treacherous expanses of desert lands. In the sacred realm of religion and religious canon, the Arabs exhibit a steadfast devotion unparalleled. Their adherence to religious rituals has led them to establish sacred months, a consecrated city, and a revered shrine that draws them on pilgrimages. There, they engage in
46 solemn rites and offer their sacrifices with deep reverence. Furthermore, the Arabs’ adherence to their religious principles is so profound that it influences their actions even in the most personal and challenging circumstances. Imagine a man who encounters the murderer of his own father or brother. Though he may burn with a desire for retribution and have the opportunity to exact vengeance, it is his magnanimity and unwavering commitment to his religion that stays his hand. He chooses to honor the sacred laws of his faith over the pursuit of personal vendetta, demonstrating a level of restraint and moral fortitude that is deeply embedded in the Arab ethos. Regarding their loyalty, an Arab need only exchange a glance or make a simple gesture, and
47 that becomes his unbreakable vow, a solemn commitment he will uphold until his final breath. Regarding their loyalty, an Arab need only exchange a glance or make a simple gesture, and that becomes his unbreakable vow, a solemn commitment he will uphold until his final breath. Should an Arab pick up a twig from the ground as collateral against a debt, it is regarded as an unshakable pledge of indebtedness. This act, though modest, is a testament to their deep-seated values of trust and honor. It’s a promise they make, which stands inviolable, neither to be reneged upon nor dishonored. In the traditions of the Arabs, the sanctity of protection and refuge is held in the highest regard. Should an Arab learn that a man sought his protection, even in his absence, the obligation to safeguard that individual is paramount. If any
48 harm befalls the protected, the protector would not rest until he either avenges the wrong by confronting the offending tribe or until his own tribe faces ruin in the pursuit of justice. Such is the depth of their commitment to the honor of protection. Moreover, even if an individual, tainted by criminal deeds and unknown to them, seeks asylum among the Arabs, they extend their guardianship without hesitation. This person need not have prior acquaintance or share a blood relationship with them; yet, the Arabs will defend him with their very lives. They will shield his possessions as if they were their own, demonstrating an unwavering commitment to the principles of sanctuary and defense. Regarding your utterance that the Arabs favor camel meat as their prime sustenance in spite of
49 how you described it, it is out of disdain for lesser foods that they do so. Their preference is for what is superior and more splendid. The camel serves not only as their noble steed but also as their nourishment; a choice rooted in the understanding that, among all creatures, the camel is endowed with the most copious fat, the most succulent meat, and the most tender milk. The delectability and sweetness of its flesh is unparalleled, and no other meat is known to possess such therapeutic properties in treating certain ailments as does that of the camel. In every aspect, the benefits derived from the camel are unmatched, standing as a testament to the Arabs’ discerning taste and profound knowledge of the natural world. Concerning their internal conflicts and mutual strife, leading to their reluctance to submit to a single ruler who might unify them, this phenomenon often arises in nations that
50 perceive themselves as vulnerable, fearing encroachment by external foes. In every grand kingdom, it is typical to find one family whose preeminence is acknowledged; thus, the populace entrusts the governance to them, allowing them to steer the state’s affairs. Among the Arabs, however, this sense of superiority is so pervasive that it has propelled each to aspire for kingship. They hold a deep-seated aversion to subjugation, to the imposition of taxes, to enduring the yoke of injustice and tyranny. Regarding Yemen, as described by the king, its ruler once sought refuge with the king’s grandfather. This was during the time when the Abyssinians had overrun his orderly domain and unified government. Dispossessed and expelled, he approached the king for assistance
51 but found neither shelter nor empathy for his plight. His achievements and efforts were viewed with disdain. Had it not been for the neighboring Arabs who rallied to his cause, steadfast in their support, he would have been compelled to seek aid elsewhere. He would have found allies skilled in the art of war, ready to rise in righteous indignation to aid a free man in his struggle against the oppression wrought by malevolent forces. Khosrow was astonished by my retort and said, “You are eminently suited for your role as a leader among the people of your region, and indeed, you merit even greater accolades.” Al-Nuʿmān ibn al-Munẓir, addressing the sages: You are well-acquainted with these Persians and their proximity as neighbors to the Arabs.
52 I have heard Khosrow saying things that have stirred a sense of foreboding within me, implications that could be far-reaching. It’s possible he voiced these thoughts with a deliberate intent, perhaps aiming to subjugate the Arabs as he has his own people, who now render him taxes. He might aspire to exert similar control over the Arabs, just as he has compelled the rulers of neighboring nations to bend to his will. The sages: May the Almighty always guide you to success, O King. Your responses were not only profound but exquisitely articulated, and your arguments carried the mark of true eloquence. Please, instruct us with your commands, direct us according to your desires, and we shall heed your wishes. Al-Nuʿmān ibn al-Munẓir:
53 I stand here merely as one among you. It is through your steadfast support and the formidable reputation you uphold that I have been able to rule and gain strength. There is nothing more precious to me than he workings of God in guiding your path, in fostering your prosperity, and in upholding your strength. I believe that the most prudent course of action is for all of you to journey together to Khosrow. Upon your arrival, each of you should speak freely, expressing your thoughts candidly so that Khosrow might come to realize that his perceptions of the Arabs are misguided and inaccurate. However, exercise caution in your discourse; avoid utterances that might provoke his ire, for remember, he is a sovereign of immense power, surrounded by numerous allies. He dwells in opulence and is not without vanity.
54 Yet, in your approach, do not demean yourselves as if you were mere underlings. Eschew both extremes of subservience and insolence, opting instead for a balanced demeanor. Seize this opportunity to demonstrate the depth of your wisdom, the eminence of your status, and the significance of your influence. Al-Nuʿmān ibn al-Munẓir rises, signaling the conclusion of the meeting. He offers a respectful farewell to the sages. Raising his voice, he summons ‘Ekab al-Taghlibī, the chief of palace security. A robust and capable man enters, his presence commanding attention. Al-Nuʿmān addresses him firmly, “O, ‘Ekab! O, son of al-Taghlibī. Escort the sages to their abodes and then return to me.”
55 ‘Ekab responds with a nod, “As you command, my Lord.” Al-Nuʿmān ibn al-Munẓir, ensuring their comfort, adds, “O, ‘Ekab! Furnish them with the finest attire, provide them with the best steeds, and grant each a generous sum of money.” Following these instructions, the sages, accompanied by ‘Ekab, exit. Al-Nuʿmān ibn al-Munẓir looks around in his council. His Ḥājib, ʿEṣām ibn al-Jarmī approaches him saying: My Lord! The poets Al-Nābighah al-Ẓubyānī and Al-Munakhkhal al-Yashkurī are at the door. Al-Nuʿmān ibn al-Munẓir: Let them in. Al-Nābighah al-Ẓubyānī enters followed by Al-Munakhkhal al-Yashkurī.
56 Al-Nābighah al-Ẓubyānī: Good morning, O, King! Al-Nuʿmān ibn al-Munẓir: The same to you. Al-Nābighah al-Ẓubyānī starts to recite his poem in praise of the king: Thy virtues, Sire, that guide thee to thy fame, Exalted high in courage, generous claim. In truth renowned, thy deeds like heralds cry, As news most true beneath the vast sky. With nobleness, thou art a crown’d king, Above thy brow, such majesty doth sing. In war’s fierce dance, a lion ‘neath moon’s gaze, Thy valor shines through night’s enshrouding haze. When shadows fall, adversity to spread, Thy sword doth cleave its veil, its darkness shed.
57 As rain to drought, thy clarity doth bring, In tempest’s heart, thou art the rain-swept king. Al-Munakhkhal al-Yashkurī steps forward, his voice clear: “I, too, have verses of my own to share.” He recites, with a lyrical tone, he begins: In cups both small and grand, the wine I’ve sipped, Inebriated, o’er al-Khawarnaq, al-Sadīr I’m tipped. A lord of palaces, …… Al-Nuʿmān ibn al-Munẓir, his tone laced with irritation, interjects: “What words are these you utter? Do you claim lordship over my palaces in al-Ḥīra?” Al-Munakhkhal al-Yashkurī, with a placating gesture, replies:
58 “My Lord, I beseech you, let not anger cloud your judgment. Those words slipped from my tongue in a state of drunkenness. Allow me, I pray, to continue my verse.” He then resumes his poetic narrative: A lord of palaces, in drunken dreams I soar, But waking finds me humbled, less than before. The lord of but a lamb, a camel at my side, From lofty heights to simple stead, I glide. Thus flows the tide of fortune, high and low, In vino’s grasp, to grandeur and then woe. Al-Nuʿmān ibn al-Munẓir, turning with a hint of exasperation to Al-Nābighah al-Ẓubyānī, remarks: “Since your departure, he has been crafting such ludicrous poems. Nābighah, where have you vanished to all this time?”
59 Al-Nābighah al-Ẓubyānī, with a tone of respect, replies: “O, King! There is nothing under the heavens that could keep me from attending to you. I heard troubling news of your grave illness following your return from Persia, which brought me here in haste to see you with my own eyes. Yet, the Ḥājib, ʿEṣām ibn al-Jarmī, barred my entry. In response to this, I composed a poem.” Al-Nuʿmān ibn al-Munẓir, intrigued, urges: “Let me hear it.” Al-Nābighah al-Ẓubyānī then begins to recite: Did I not make an oath to thee, beseech thee tell, If the brave one lies on the bier, his final farewell? I seek not blame for wishing to see his face,
60 But what secrets hide you, O ʿEṣām, in this place? Should Abu Qaboos fall, then falls the world entire, He, the spring to our souls, our sacred desire. Like the month most holy, his love does enfold, In his absence, we’re left with a life, bleak and cold. We then cling to life’s tail, a dire, desperate strife, Like a camel, back bowed, bereft of its life. No hump to sustain us, no strength to survive, In the wake of his loss, how shall we thrive? Al-Nuʿmān, with a chuckle, turns to Al-Nābighah: “Come with me. I shall take you to the very bedroom where I lay ill and was tended to. We
61 shall have lunch together there, a small token to amend for the inconvenience. Will that not suffice?” Al-Nābighah, with a tone of gratitude: “Such generosity is most gracious of you, my Lord!” Al-Nuʿmān, placing a friendly hand on AlNābighah’s shoulder, guides him towards the palace. Left alone in the majlis, Al-Munakhkhal al-Yashkurī stands perplexed. He meanders about, seeking someone to guide him to where Al-Nuʿmān has taken Al-Nābighah. ‘Ekab al-Taghlibī enters the scene. Al-Munakhkhal al-Yashkurī, inquiring anxiously: “Where have they both gone?”
62 ‘Ekab, matter-of-factly: “They’ve gone to the palace for lunch.” Al-Munakhkhal al-Yashkurī, feeling slighted: “And what of me?” ‘Ekab, nonchalantly: “You, lunch with the guards.” With that, ‘Ekab exits. Al-Munakhkhal al-Yashkurī, speaking to himself with a mixture of jealousy and resolve: “I have been the king’s sole confidant for so long without rival! Oh, al-Ẓubyānī, you have yet to see. I shall ensnare you so cunningly that escape will elude you! You will witness my cunning!” The curtains close.
63 Act III Al-Ḥīra Assembly In the Assembly of Al-Ḥīra, Al-Nuʿmān ibn al-Munẓir enters, calling out: “O, ʿEṣām! O, ʿEṣām!” Al-Ḥājib ʿEṣām, promptly responding: “Yes, my Lord.” Al-Nuʿmān ibn al-Munẓir inquires: “Who awaits in the Waiting Room?” Al-Ḥājib ʿEṣām: “The Arab sages, my Lord. They have just returned from al-Madā’in, having met with the Persian King, Khosrow.”
64 Al-Nuʿmān ibn al-Munẓir: “Allow them entry.” The sages enter, greeting Al-Nuʿmān ibn al-Munẓir: “Good morning, O King!” King Al-Nuʿmān ibn al-Munẓir takes his place at the head of the council, facing the audience, while the sages arrange themselves in a semi-circle opposite him. King Al-Nuʿmān ibn al-Munẓir: “Good morning to you all. Now, recount the details of your meeting with King Khosrow.” Aktham ibn Ṣayfī rises and steps forward towards Al-Nuʿmān ibn al-Munẓir, saying: “Following your command, O King, I was the first to address King Khosrow. A dragoman was present to interpret between us and him. So, I stood before Khosrow and introduced myself, ‘I am Aktham ibn Ṣayfī’, and then I proceeded to say:
65 In the grand tapestry of life, the noblest elements ascend to the zenith. The pinnacle of mankind is embodied by their sovereigns, and amongst these monarchs, the greatest are those whose benevolence knows no bounds. The most cherished of times are those abundant in prosperity, and the crown of eloquence is worn by those who speak with unerring truth. In the realm of words and deeds, truth is a fortress, shielding from woes and strife. Lies, however, weave a treacherous path, leading to one’s downfall. Actions marred by malevolence stir the cauldron of discord and dispute. Steadfastness, though a path arduous and steep, is a noble way of life; while indecision, though easier to tread, leads but to uncertainty and drift. In the pursuit of wisdom, sound opinion is often obscured by the veils of personal desire.
66 Weakness, unlocks the door to poverty’s relentless grasp. Amidst life’s myriad challenges, the highest virtue lies in the exercise of patience. To think well of others can lead one into unforeseen troubles. Conversely, to harbor caution in one’s thoughts serves as a vigilant guardian against the pitfalls of error. To mend a wayward flock surpasses rectifying a shepherd gone astray. For one encircled by ill companionship is akin to a man choking on water. The direst of realms is that which lacks a sovereign’s guiding hand. And of all monarchs, most grievous is he under whose reign the innocent tremble in fear. In the journey of life, human frailty is a certain fate. Amongst offspring, the most admirable are those who walk the path of dutiful reverence. And in the realm of aid and counsel, the finest of
67 allies are they who offer advice, untainted by the guile of hypocrisy. The warriors most deserving of triumphant glory are those armed with noble intentions and a conscience unclouded by doubt. True sufficiency in travel lies not in abundance, but in that which suffices to reach one’s destined end. And in matters of malevolence, sufficient unto evil is the very act of hearing it. Silence, a cloak of wisdom, is seldom donned. True eloquence is found not in verbosity, but in the succinctness of words. He who wields action with unyielding rigidity often finds himself in solitude, estranged; whereas one who embraces leniency becomes a beacon, drawing others near. Khosrow, struck with wonder at my speech, said, “Alas, Aktham! How profound is your
68 wisdom! Your words ring with truth, yet are they not misplaced in this council?” To which I responded, “The truth, when spoken, reveals more about a man than threats ever could.” Khosrow then remarked, “Were the Arabs to have none but you, it would suffice.” And I replied, “Oftentimes, a single word can prove more decisive than an entire onslaught.” Having concluded, I sat down, and following me, Ḥājib ibn Zurārah al-Tamīmī rose to his feet. Ḥājib ibn Zurārah stands up and addressing King Al-Nuʿmān ibn al-Munẓir, he says: I gave my speech before Khosraw saying: I am Ḥājib ibn Zurārah al-Tamīmī. Then I proceeded to say:
69 “May thy arms wield such strength as to ignite fire when striking. May your power ascend to supreme heights, and your authority command awe and reverence far and wide. The Arabs, a nation of formidable resolve, possess hearts undaunted, capable of self-protection and devoid of fear. We stand before you as their emissaries, their voices in your presence. Anything under our protection is respected, our noble lineage fiercely guarded; our clans heed our counsel and follow our lead. Should we return to them with words of your praise, it shall echo as a chorus of acclaim from us all. Yet, should criticism be our burden, know it falls not solely upon us, but upon the entirety of our people.” When I finished, Al-Ḥārith ibn ʿAbbād al-Bakrī stood up to speak.
70 Al-Ḥārith ibn ʿAbbād al-Bakrī stands up to address King Al-Nuʿmān ibn al-Munẓir. He says: “ I stood up before Khosraow and said Al-Ḥārith ibn ʿAbbād al-Bakrī. Then I proceeded to says: “May your realm flourish eternally in the grandeur of fortune and the loftiest of accolades. He who possesses a long rope shall draw abundant waters from the well’s depths; while he bereft of wealth shall find his gifts diminished in their offering. We stand as your closest neighbours, ever-ready to lend our aid and support. Our steeds are many, our armies formidable and grand. Should you call upon our assistance, we shall not tarry; if action is what you require, disappointment will not be your fate; and in
71 your need, you shall not find us slumbering. We do not falter or flee in fear and panic, nor shall the whims of time estrange us from any ally. Our spears are lengthy, as our lives in this world are but fleeting. Khosrow said, “Distinguished individuals, yet by God, a weak nation.” To which I responded, “O King, how can one of feeble strength claim dignity, or one of lowly stature wield power?” Khosrow replied, “Were your life’s span shorter, your innate nature would not have so freely governed your speech.” I said: “O King, when a horseman dares to challenge a squadron, courting peril as though he beckons death itself, he faces his own end, turning his back on life’s embrace. The Arabs are
72 well aware that I hold the power to ignite the flames of war or quench them, even at their fiercest peak. When the conflagration rages, its heat searing, its sparks erupting with fierce life, I command the battle: my spear its rudder, my sword its lightning, my battle cry its thunderous roar. I do not hesitate to traverse its tumultuous depths; rather, I dive into its churning currents, a vessel leading my cavalry to its very heart. I rain blood upon the battlefield, leaving its guardians as mere fodder for wild beasts and aged eagles.” Khosrow, turning to some Arabs who were present, asked “Is this indeed so?” They answered him sying: “His actions speak louder than his words.” Khosrow responded saying, “Never until this day have I encountered a delegation as steadfast,
73 nor emissaries as articulate and eloquent as these.” Following me was ʿAmr ibn al-Sharīd al-Sulamī. ʿAmr ibn al-Sharīd al-Sulamī stands up before Al-Nuʿmān ibn al-Munẓir, and says: Standing before Khosrow, I said: “I am ʿAmr ibn al-Sharīd al-Sulamī. O King, may your mind be graced with contentment, and your reign perpetually bask in the glow of felicity. Let the ramifications of speech be deeply considered, the shapes of futures yet to unfold be wisely discerned. An excess of words often leads to weariness, while brevity brings forth clarity and fulfillment. Kings wield the scepter of exalted rank. Let my words resonate with significant consequence.
74 Through such discourse, some rise to honor, while others linger in obscurity. We stand before you not with intentions of malice, nor have we journeyed as envoys to kindle your ire. Our presence here is not to seek your largesse, but to speak with sincerity and purpose. “In our abundance, we find contentment ample; upon our might and dominion, we steadfastly rely. Should we ignite the flame, we fan it into a roaring blaze. When the capricious tides of Time seek to mislead, we right our course with unwavering resolve. Yet, towards you, O King, our demeanor remains cordial, our stance neighborly. We stand prepared to confront any foe who dares to threaten your peace. Thus, in fulfilling our mission, accolades shall be ours, and this event shall be recounted in terms of high esteem and commendation.”
75 Khosrow interjected, “Your concise speech does not equate to your excess, nor does your laudation match the weight of your censure.” In response, I said, “May my succinct words serve as a telling sign, and my slight excess as a font of insight. He who steers clear of overstepping knowledge and embraces conciseness is seldom subject to reproach.” Khosrow then imparted, “Not all that is known ought to be spoken. Please, take your seat.” Thus, I resumed my seat, and Khālid ibn Jaʿfar al-Kulābī stood to address Khosrow. Khālid ibn Jaʿfar al-Kulābī stands up and approaches Al-Nuʿmān ibn al-Munẓir, and says: When I stood up, I addressed Khosrow after introducing myself. I said: “I am Al-Nuʿmān ibn al-Munẓir.
76 “May the Almighty bestow upon the king both joy and wise guidance. Each utterance finds its moment, and with every necessity comes its own measure of strife. The turmoil of being unable to voice one’s thoughts looms larger than the struggle to maintain silence; the faltering of words weighs more heavily than missteps upon a plain of yielding mud. For us, the ideal moment for speech is when our words flow freely as we desire; the discomfort of uttering unpalatable truths is a chalice we would rather not sip from. I find solace in withholding what I know of myself, what my audience expects of my capabilities, rather than laboring under the yoke of expressing fears both mine and theirs. The grace of silent knowledge, in this case, far surpasses the burden of reluctant speech.
77 Our king Al-Nuʿmān ibn al-Munẓir has dispatched us unto you, for he stands as one of your most steadfast allies, and amongst those who harbor the deepest sentiments of amity and benevolence towards you. We are at your service in obedience, offering counsel with dutiful respect, and we solemnly vow our unwavering loyalty to you.” To this, Khosrow replied, “Your words are steeped in wisdom. It is virtue that has elevated you, and it is your nobility that allows you to ascend to such heights.” Then ʿAlqamah ibn ʿUlāthah al-ʿĀmirī stood up following me. ʿAlqamah ibn ʿUlāthah al-ʿĀmirī rises and addresses Al-Nuʿmān ibn al-Munẓir saying: “Before Khosrow, I stood proclaimed, ‘I am
78 ʿAlqamah ibn ʿUlāthah al-ʿĀmirī. To you, the paths of righteous guidance have been unveiled, and mankind has yielded to your reign. In the realm of discourse, myriad are the expressions; in the sphere of thought, diverse are the perspectives; and in the labyrinth of challenges, numerous are the escapes. The noblest of speeches is that which resonates with most truth; the greatest of requests, that which finds fulfillment. Though it is our profound affection for you that has drawn us here, and your gracious hospitality that has endeared us closer, let it be known that we, present in your esteemed company, stand not above those of our kin who remain absent. Should you appraise each absent soul, unveiling their worth as we know it, you would discover that within their lineage lie men
79 of our equal, endowed with capability, eloquence and valor. Each one is a paragon of virtue, adorned with the mantle of honor and supremacy, renowned for sagacious counsel and commendable conduct. They are the staunch guardians of their lands, the generous quenchers of their comrades’ thirst, valiant in the face of adversaries. Around their hearths, the fires of hospitality burn ceaselessly, and their neighbours find no need for caution or wariness. O King! He who assays the mettle of the Arabs discerns their virtue. Hence, embrace the Arabs as your allies and comrades; in their strength, they are as steadfast as the mountains rooted deep; in their plenitude, as boundless as the surging seas; in their honor, as resplendent as the stars that bedeck the heavens; and in their
80 multitude, as countless as the pebbles upon the earth. Acknowledge their virtue, and they shall be your bastion of strength; seek their aid, and they shall never lead you to regret.” To this, Khosrow responded, “Your words suffice. You have eloquently made your case and conveyed your message with clarity and grace.” Then, Qays ibn Masʿūd al-Bakrī stood up to address Khosrow. Qays ibn Masʿūd al-Bakrī stands up before AlNuʿmān ibn al-Munẓir and says: “Before Khosrow, I took my stand and thus spoke: “I am Qays ibn Masʿūd al-Bakrī. May the Almighty endow you with the gift of profound wisdom. May He shield you from the scourge of calamities and fortify you against insurmountable adversities. In our approach to you, it is our right
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