Folklore, vol. 96, no. 2 Relations between Muslims, Jews and Christians as Reflected in Arabic Proverbs.

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Relations between Muslims, Jews and Christians as Reflected in Arabic Proverbs Author(s): Shimon L. Khayyat Source: Folklore , 1985, Vol. 96, No. 2 (1985), pp. 190-207 Published by: Taylor & Francis, Ltd. on behalf of Folklore Enterprises, Ltd. Stable URL: https://www.jstor.org/stable/1259642 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms

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Folklore,

vol.

96:ii,

Relations

Christians

1985

190

between as

Reflec

SHIMON L. KHAYYAT

The one hundred proverbs selected for this article portray the tension between Muslims and non-Muslims. Although the Quran (2/256) prescrib

should be no compulsion in religion, in practice we see that ever s

conquest of Syria and Lebanon in 640 A.D. the clashes between the var

groups never stopped and sometimes even intensified. Jews and Ch

granted the right to retain their property and profess their religion on they paid their annual tribute, Jizyah. These terms and other humiliati set the pattern followed by the Muslim caliphs in regard to conquered p During the first period of Islamic conquest most of the Syrians were st However, within a period of fifty years, the majority of the population ad religion. Nonetheless, Christianity continued to exist there until the p addition to Christians, there were Jews and Sabians.

In Syria, Christians and Jews were generally well treated until the reig the first caliph to impose humiliating restrictions on them. However, so

of these minorities were lucky enough to attain high administrativ

government, business and industry, the Arabian Muslims could offer no to the indigenous Christians. The Jews, however, who were fewer than and often held meaner jobs, were evidently excluded from government Another factor which contributed to the diversity of religious commun

countries was the division of the Muslims into Sunnites and Shi'ites (fol and his descendents), and often physical clashes took place between thes and Lebanon contain nearly a quarter million Shi'ites fragmented into

sects and heterodoxies.

The tensions between the various religious communities intensified during the period of the Ottoman rule. Under the Ottoman regime, Muslims could not compel the Christians and Jews to conform to the Muslim way of life. The Jews and the Christians persevered as separate entities and their spiritual leaders were responsible to the ruler for administration, the relations and the good behaviour of the members of the groups.

In the modern period, the religious clashes became more severe. These events show that for a long time Syria had been, and still is, a place for internal disorders and clashes between the different minorities, and its leaders are always trying to curb the discontent which exists there. These leaders most of the time blame external forces as an excuse that they influence a small part of the population against other minorities. One of the fundamental problems in Syria is the widespread disaffection of the Sunni majority, deeply resentful of domination by the Alawites, a Shi'ite sect making up

about 12 per cent of the nine million population of Syria. The Alawites have

dominated the political life of the country since the 1963 Ba'ath socialist revolution. The Syrian president is an Alawite himself and members of that sect hold key posts in the administration, the army and the ruling Ba'ath socialist party. The history of modern Syria is full of riots, protest demonstrations and strikes in the main cities and towns, and sometimes these lead to a broad uprising. The situation in Lebanon is more known to the public because of the latest events.

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COMMUNAL RELATIONS IN ARABIC PROVERBS 191

In that country there is a multitude of races and cult growing between them found expression in the civil w 1975, and in repeated outbreaks of fighting during rec the eastern Mediterranean as an incomparable playgr Lebanon each religious group has its own representat system there has up to now been a confessional one,

religous groups are balanced to perpetuate their g introduced under French mandate in 1922. Under

between Christians and Muslims as well as the distinc

Christians (Maronite, Armenian, Orthodox and Me Shi'ite and Druze) became more important.3 Betwe

groups were the Jews, who belonged to neither part position. Today we witness an increase of the branching off among religious sects, both in

Syria and Lebanon. We are also aware that all the ideas, solutions and suggestions which were offered to solve this problem since the seventies, not only failed to solve it,

but also strengthened certain political ideas such as the creation of religous states within Syria and Lebanon. The suggested solutions had failed because they overlooked the main reason for the conflict in Lebanon, which is a socio-political one and must be traced to the theocratic social system which is common in much of the Arab World. Lebanese society endures the conflict of a dual personality in the fact that there exists a

very wide gap between the socio-political and economic development. This dual

personality is expressed in the fact that Lebanon differs from other Arab countries in

its strong reliance on international trade and business which led it to adopt a Western way of life. On the other hand, the social aspects of the masses have continued to be semi-tribal in nature. The civil war in Lebanon has torn off the false mask and has revealed the real face of the society. The following proverbs form a self-expression of the relation between the various religious communities. These proverbs are a selection from those I have collected over the past twenty years. My main sources are oral communications by Syrian and Lebanese Jews who came to Israel after 1950; manuscript collections of proverbs compiled by Jews, Christians, and Muslims, chiefly at the end of the nineteenth and the beginning of the twentieth century; rare pamphlets in Hebrew or Arabic characters published in the East during the last seventy years; periodicals in Arabic and European languages containing articles

on Arabic folklore; printed collections of proverbs published in the East and in Europe; and finally interviews with Jews and non-Jews of Oriental origin who are now

living in Europe and in America. Details of printed sources are given in the

Bibliography. Each proverb is followed by recorded parallel proverbs. Comparisons with classical Arabic literature are made only when necessary, and the same applies to parallels from non-Arabic sources.

1. mitl il-yahidi, b-yurkucd'ala ('a) 'axaff il-sanayi', 'Like the Jew, he goes after the least irksome trade.' Cf. Burton, p. 342, no. 10; Freyha, no. 3620; 'Abbild, no. 4279. Additional variants: byurkuc 'ala khaff il-sanayi' mithl il-yahid, 'He goes after the least irksome trade, like the Jews.' Shuqayr, p. 19, no. 51. mithl il-yahiid byurkuct'ala 'axaff issanayi'. Cf. Munayyar, p. 443.

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192

SHIMON

L.

KHAYYAT

Said of one who neglects impor for light work instead of mak rewarding pursuit.

2. bimsik il-yahhidi min bedca testicles, and will not let him The proverb refers order to force him

to to

one who do some

3. il-yahiidi Freyha, no.

'u'iduih 4241.

This

implies that a entails injury

proverb

even

4.

if

hutt

this

qirdak

'ali

bil-kafan

qirdi,

b

Jew

to

'Put

h

y

If

a man will not listen to you, ears. A favourite proverb abou

5.

mis!

(mitl)

himar

il-mutri

Variant: misl himar ilxaix5m, 2718; Jewett, no. 31.

Said about the bishop's donkey times is as mischievous as a m

6. yahildi laban w-di'nT 'They threw yoghurt overw-.darabfih the Jew, and b-'ilbit he said, "By myq-l religion, I likemishtahThU, it." ' Cf. Murphy, no. 75, 'Abbiid, no. 3439.

a pailful of

Said of a person who is insulted but does not realise it, or of one who turns a loss into a profit.

7. q'lfi lil-yahiidi 'aslim w-hilg, qal lahum darbatin bilrds bitri', 'They said to the Jew, "Become a Muslim and make the pilgrimage." He said to them, "Two strokes on

the head are painful." ' Cf. Yahuda, no. 306.

Said of something that is too difficult to do. For a Jew to become a Muslim is not so difficult, but to make also the pilgrimage to Mecca is too much; he should at least be given time. Egyptian variant: xabtiten fi ar-ras tiwgi', 'Two strokes on the head hurt.' Cf. Baguri, p. 76; Taymiir, nos. 1125, 1763; Burckhardt, no. 101; Baqli, p. 148, no. 185; Green, p. 82. Variant: batxatEn (4arbiten) fi ar-ras tiwgi', Spitta, p. 495, no. 12. This proverb is known also in the following variant: ctarbaten 'ala ir-rds (b)tugi'. Cf. Karam, p. 4; Shuqayr, p. 30, no. 11; Iarffis, p. 29; Abihl, I, p. 45; Sukri, p. 35; Ben-Cheneb, no. 1103. Lebanese variant: cdarbtin birris byfia'ii. Cf. Freyha, no. 2198.

Said of a man who is offended twice by the same person, or who is struck by two catastrophes. This proverb is very old. Cf. the hadith: li yuldagh al-mar'u min m uhrin marratayn, 'A man is never stung twice from the same snake pit.' 8. Q~lii lil-yahild: hutti xarrahTn, qalfi: qawl din samTk 1hatt' nsallef'aleh, 'They said to the Jews, "Appoint income tax collectors", they said, "Is our religion so very thick that we must pay taxes in advance?" ' Munayyar, p. 105.

Egyptian variant: qili lil-yahidT 'i'tTni xar'i sanatEn, qil lesh dinT ba'k hittT 'assallef 'aleh, 'They said to the Jew, "Pay us the kharag (land tax) for two years", he said, "Does my religion necessitate prepaid taxes?" ' Cf. Yahuda, no. 307; Socin (1878), p.

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COMMUNAL RELATIONS IN ARABIC PROVERBS 193 20, no. 266.

The word bak is from the Persian big, meaning tax or tri meant robbery, because when the ruler was an evil charac from the weak by force. In recent times the word was re though the robbery associated with it had been abolished. think that customs and other taxes are robbery.

9. 'ill? tqfil 'aleh muisd ykiin far'awn, 'The one whom Pharaoh.' Cf. Yahuda, no. 393. Variant: kullama qulni 'Whenever we said "Moses," he became Pharaoh." Cf. Ha

The man whom you praise as a good man, is really a bad o

10. 'abbadnd (i)l-'ivl, 'He made us worship the (golden) c Feghali, no. 2675.

Said about one who has been subjected to torture or humilia to the golden calf worshipped by the Israelites and menti

4:152; 7:146. In Quran 2:90, the person who had said this is

11. 'adui dinak habbak qal-l sh gann?, 'The enemy of your then has he become insane?' Cf. Freyha, no. 2347.

It is hard to imagine that two persons of different re

relationship. Religion controls the minds of the people in th are daily clashes among Christians, Muslims, and Jews, es they are apt to become very violent.

12. il-'arab 'ilhli raddat, 'The Bedouins are used to comi 2353; 'Abbid, no. 2801.

The Bedouins, when beaten off in a raid, come back for ano feud, they never forget it.

13. il-'arab garab mr byinqarab, 'The Bedouins are afflicted

not be approached.' Cf. 'Abbdd, no. 2803; Freyha, no. 23

thimm il-yahiiddi gayyif, 'The mouth of the Jew has a fou

Both proverbs were inspired by the Ottoman rulers wh between the various different ethnic groups.

14. 'ali sinnit 'ali, 'According to 'AlPs manner.' C f. Fre

Said of a man who does things openly by way of challenge refers to the way the Shi'ah, the followers of 'AlT, used to

15. 'ala hal hummus mi ft 'fd, 'Acording to these chick-pe

Freyha, no. 2416; 'Abbiid, no. 2729; Feghali, no. 2585.

According to this kind of reckoning, one cannot expect that

it. This is based on an anecdote about an uneducated vil

remember the dates of religious events. So he used chick-p weeks before Easter he put in his pocket a number of chic number of the days before the festival. Each day he ate o garment to his servant to be cleaned and the servant ate the in the pocket; later on, fearful of being caught, he replaced of other chick-peas. Next Sunday the priest, about to annou his pocket, only to find that many more days were yet to p said so in the form cited above, which became proverbial.

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194

SHIMON

character of priests could

L.

KHAYYAT

the priesthood neither read no

16. 'il-farani"T zatt birnattuh laf6q wqcll m7a btilhaq tinzil lhatta ykiin 'alla faraghai, 'The Franc (European) threw his hat upwards and said, "Even before it comes down, God

will have saved us." ' Cf. Freyha, nos. 1837, 2596; Feghali, no. 2556. Europeans are considered more optimistic than Easterners and expect quick results

from their actions.

17. 'il-fallah fallah walaw 'akal ishsh'?rba bishsh'oka, 'The peasant is still a peasant, even if he eats his soup with a fork.' Cf. Freyha, nos. 2619, 2620; 'Abbiud, nos. 3123,

3124; Feghali, no. 1818; Joseph, no. 119.

The Arab peasant is anxious to imitate the European, and hence at times does some ridiculous things. But no matter what he does for this purpose, he still remains a simple peasant. The proverb reflects the attitude of the ruling classes towards peasants and lower class artisans.

18. 'il fallh falla1h walaw tgadda il-aser, 'The peasant is a peasant, even if he takes his lunch in late afternoon.' Cf. Freyha, nos. 2619, 2620; 'Abbud, nos. 3123, 3124; Feghali, no. 1898; Joseph, no. 119. 19. fallah mikff sultan mixff, 'A well-to-do peasant is a hidden king.' Cf. Freyha, no. 2621; 'Abbiid, no. 3126; Ben-Cheneb, no. 1329; Feghali, no. 1899; Taymiir, no. 1626.

20. 'il-fallah min badri (falha) wittager min tairr, 'The peasant is known by his excellent sowing, and the merchant by his merchandise.' Cf. Freyha, no. 2622;

'Abbud, no. 3127.

The proverb reflects the importance of the individual, regardless of his descent or

social status.

21. qil bihlyat 'abui bakr 'imsik lak hal hayya qMal shuffii bi min hallafiih ushii massakuh, 'He said, "By the life of Abu Bakr, hold this snake!" The other fellow replied, "Look by whom he swears, and look at what he wants me to hold." ' Cf.

Freyha, no. 2661.

The proverb points out that an oath by the life ofAbui Bakr (the first caliph) is binding

neither upon a Christian nor upon a Shi'ite. According to Islamic tradition, if a

person swears by a name other than that of God, this does not constitute a valid oath. For oaths in Islam see T.P. Hughes, Dictionary of Islam, p. 437.

'il bagil yinsa wil-yahfidT to22. kick, and thelIJew will il-sakka, not go to Mecca.' Cf. Yahuda,mi no.yrih. 1142.

1-makka, 'The mule will not forget

As the mule cannot forget his habit of kicking, so the Jew will not forget his ancestral oath and will not make the pilgrimage to Mecca, even if he becomes a Muslim. Said of Jewish converts to Islam.

23. mitil qbiir il-yahuid min barra rxim w-min gawwa sxam, 'Like the tombs of the Jews - outside white marble, inside filth.' Other variants: (a) zayy qbir il-yahfid min

barra rxlm w-min guwwa sxamTn, 'Abbld, 2272; Munayyar, p. 264; Freyha, nos.

3581, 3782; Taymiir, no. 995; is common also in Egypt. (b) mitl il-qubtir il-mukallasa min barra rfam wmin gawwa sxm, 'Like whitewashed tombs, outside marble, inside dirt.' Cf. SafadT, p. 154; Karam, p. 4; Yahuda, no. 1702, 2074; Bauer, no. 16; Feghali, no. 252; Freyha, no. 3782; Freytag, I, 48. (c) Another Egyptian variant: zayy turab il-

yahuid bayed 'ali qillet rahma, 'Like the graves of the Jews, white but bereft of mercy.'

Cf. Yahuda, no. 1702.

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COMMUNAL RELATIONS IN ARABIC PROVERBS 195

Jewish tombs are plastered white on the outside, but the w of God's mercy. It is still the custom of Oriental Jews, es paint graves white, usually on the night of the first day of t night of the first day of the month of Nisan.

24. mitil fuqari il-yahiid l~ 'awwale falha wali 'ixra silh

early life is not lucky, and their later life is not righteou 'Abbuid, no. 4240; Taymiir, no. 990; Munayyar, p. 25.

25. mitl fuqarli il-yahiid, li dunyai wala '5xra. 'Like poor Je the next.' Cf. Burton, no. 11; Yahuda, no. 1701; Freyha, no 2605; Juhayman, no. 2206; Kirmili, p. 81; Munayyar, p. 26 Tikrit', no. 1804. Variant: la dinya wla 'axre. Cf. Freyha, n

Said of a man who is both poor and wicked. According to portion in the world-to-come. Still, rich Jews enjoying the world, whereas poor Jews have nothing in this world and n proverb indicates the economic status of the Jews in Syria them were poor, and the few remaining there are still poo

Another variant: mitl il-yahiid li diny5 wl '5xre. Cf. Frey The economic status of Jews is the same in most Middle E them are poor. This fact directly contradicts the claims o Western scholars, for example: 'With these Iraqis as with hearing disparaging remarks about Jews as a people. Havin Arab residents of Baghdad, even the poorest Jew lived bett

26. mitl fuqarl il-yahfid, 12 duny5 wali din, 'Like the poo

nor religion.' Cf. Yahuda, no. 1701.

Jews have a religion which cannot vouchsafe them bliss in general about poor and evil Muslims.

27. b-' 'il-yahild mitil 'alak il-'iliid, 'The Jews' selling is lik

Cf. Yahuda, no. 2294.

Tanning is very hard and messy work. 'alak means chewin

28. 'illi md biyigish b'asa mtisd (harfin) biykT b'aga far'uf

b'as miisa bi'i b'asd fir'6n; halli" mi biyegv b'asdt muss biy no. 5), 'He who does not conform to the rod of Moses, wil

Pharaoh.' Cf. 'Ayyiib, p. 878; Burckhardt, no. 671; HalabT, Freyha, no. 552, 562; Ilanaffi no. 2258, 2:253; Juhayman, n Maydini II, 254, Munayyar, p. 362; Narcissian, p. 13; Taym 2322, 2335; 'UbjidT, no. 84; Joseph, no. 154. 29. 'illf mf byirda bihukm miis5 byirdca bihukum far'uin,

Moses' decision will submit to Pharaoh's.' Cf. Freyha, no

30. miisa mat, baqa rabb il-sam-awkt, 'Moses is dead, but G

Cf. Yahuda, no. 2323.

Pious Jews say that ever since Moses died they have been or Heaven is still living.

The Muslims have a parallel proverb: mulhammad mat 'Muhammad died, but the people managed without him Freyha, nos. 3423, 3645; Tikritt, no. 1996; Kirmili p. 1

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196

SHIMON

proverb

L.

KHAYYAT

derived

from

anot

31. Q l yi rabbi yd m5 hala many times have I sworn have I cut off the hem of This

proverb

reflects

the

f

and Jews alike. Cf. the J h'amtu betak winta m' ti'g

you!"

Sabbath

unbeknownst 32. q5lii Bedouin

shops."

friq even

'

Cf.

said

to

to

you!"

'

h

Cf

il badaw' b'ab if this costs a

Freyha,

no.

The Bedouins constituted a them at any price. See also

33. qllfi il-kirdi" th il-het over the wall - this is the K

no.

3204;

when

he

Feghali,

jumps

no.

over

318

the

wa

34. kabbar il-'imme uwas conscience.' Cf. Freyha, n

Said of a hypocrite who de when a large turban was th since they are servants of th middle of the twentieth cen standing of the individual, turban upon his head.

35.

kil

ihT

worship.'

2576;

36. 491.

min

him.'

hattd

Freyha,

Taymiir,

kil

helps

'-dE

Cf.

no.

1885.

'a-dfnfih

Cf.

God helps all who worship Him, regardless of their religious differences.

37. kif binim il-badawTi wil-hilil foq rgsiih, 'How could a Bedouin sleep with sweetmeats hanging over his head?' Cf. Freyha, no. 3057; 'Abbaid, no. 3726;

Burckhardt, no. 137.

Bedouins in all Arab countries are fond of sweets.

38. 15 trifeq 'agrfidi wl tshiwer yahiidi, 'Do not keep company with a beardless person, nor seek counsel from a Jew.' Cf. Freyha, no. 3100, 3101; 'Abbtid, no. 4952;

Feghali, no. 609.

A beardless man brings bad luck; a Jew is an infidel and not to be trusted. Variant: li

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'alli

Freyha,

Iraqi variant: kulman 'ala1532. dineCf.'all.i y'inE, 'God helps everyone who religion.' Cf. Hanafi, I, 311, no. the Egyptian saying, kul 'insdn 'ala dina, 'Everyone observes his own religion.' 'Ustaid, I, no. 15, 360, 29.11.1892.

trifiq 'agrudi walaw kin min al-Sa 'fid. Cf. Feghali, p. 250, no. 1103.

il-

no.

observes his own

2

b

n

COMMUNAL RELATIONS IN ARABIC PROVERBS 197

39. la t'awwid fallih 'ab-bak bi-ib lak b't'a btixrib dy

frequent your door, for he may bring you an egg which

Freyha, no. 3114; 'Abbud, no. 4889.

This proverb was inspired by the Ottoman rulers, who de of education and their poverty and endeavoured to keep th let them improve their situation, lest they should revolt

40. 16 m dwiiwd yilhaqn kan masihak x6zaqnl7, 'If Dav Saviour would have impaled us.' Cf. Freyha, no. 3237.

This proverb is based on the following anecdote: Three m Jew, fell into the hands of a band of highwaymen who captives were asked whether David, Jesus, or Muhammad Christian said Jesus, an unacceptable answer to the capto answer which pleased the chief of the highwaymen and sa After they were released, one Christian spoke to the oth became a proverb. Used to indicate the quick wits of the J

most calamities.

41. m7 'agan- (biifnh') shi mn il-garb ygirr il-qalb, 'We did not get anything from the West which would delight the heart.' Cf. Freyha, no. 3246. This proverb reflects the impact of westernization and the concomitant animosity to

the West, and originated as a mother's saying about her son who was living in a Western country. It reflects also the historical emigration of Christian Lebanese into America after they have been persecuted by their Muslim neighbours during the Ottoman period.

42. ma 'adrab il-ha0 'illa il-mlkqT, 'There is nothing worse than a pilgrim, except the one who goes out to meet him.' Cf. Freyha, no. 3250. A reference to the custom according to which pilgrims are given a ceremonial farewell and a ceremonial reception in all Muslim cities. Most pilgrims are poor wretchedlooking folk, and as a result of much sickness among them many of them die during their journey; even those who come back look exhausted and unwell. According to this

proverb, both the pilgrim himself and the person who goes out to meet him are reckless, because the sickness of the pilgrim might infect his friend. 43. 'il-mdl mal 'abiind winn5s (wil urb) ytallibuind (yitredini), 'The property belongs to our father, and yet people (foreigners) claim it from us (chase us away).' Cf. Freyha, no. 3439; 'Abbiid, no. 4082; Ganimah, no. 117. Variant: 'il-b?t bet 'abiini wil ghurb biqitltin-, 'The house is our father's, but strangers are fighting us (for it).' Cf. Freyha,

no. 1053; 'Abbuid, no. 1302; Feghali, no. 869.

A reference to the British and French occupation of the Middle East, their exploitation of its natural resources (oil, cotton), and their political domination.

44. mil il-waqf bihidd issaqf, 'The money of the religious endowment causes one's ceiling to fall down.' A reference to money of the Christian and Muslim religious institutions used for illegal purposes. The term waqf signifies money and property dedicated by the owner to charitable uses and the service of God. The property itself might first belong to either

Muslims or Christians. See Hamilton's Hidayah, II, 334; Gaudefroy-Demombynes,

Muslim Institutions, p. 139 ff. Cf. Freyha, no. 3442, 'Abbiud, no. 4085.

45. malta yox, 'Malta does not exist.' Cf. Freyha, no. 3444; Feghali, no. 184. This content downloaded from 82.2.102.174 on Fri, 10 Nov 2023 10:22:08 +00:00 All use subject to https://about.jstor.org/terms

198

SHIMON

L.

KHAYYAT

Based on a joke about a Tur to recapture Malta. After s

Constantinople and on maps.

report

shown

46.

mitl

'awlad

Orphanage

The

-

Lazarite

illegitimate

47. mitl 'Abbiid,

il-'azariyy

each

one

Order

looks

in

Leb

children.

'rib il-kirdTi, no. 4145.

'Lik

The bag holds a hodge-podg contains a conglomeration o tendency which was encour

48. mitl hukm qaraq6sh, 'Abbud, no. 4165.

'

Qaraqosh is a historical pers became a symbol of Ottoman ears of Middle-Eastern peop

49. mitl darb il-haig 'ili biy pilgrimage to Mecca - he wh who says that it is difficul Said

by

Christians

in

refer

50. mitl il-'arab nahhab wah (the next moment) they giv Said

by

rulers.

non-Arabs,

who

we

51. mitl m*adib hums, 'Li 3600; 'Abbuid, no. 4257.

Reflects

the

tension

whic

constitute the majority of t and cheating. 'Simple-mind

52. mitl mishayix iddTmls, k important place in their ow

Dimas is a small village on t are mostly Muslims. The pr

53. mitl il-lmisrf, gaw-buh under his arm pit.' Cf. Frey The proverb reflects the former as very cunning.

54.

mitl

muezzin

mu'addin

of

business.'

The

55.

735.

Cf.

people

mitl

Homs,

of

hums

who

Freyha,

Homs

'wlid

b

calls

no.

are

'ayshe,

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ten

mo

'Like

COMMUNAL RELATIONS IN ARABIC PROVERBS 199

Said of a large number of children in the same extended f

refers to the daughter of'Abui Bakr and the favourite wife was married when only nine years of age. She survived her

and died at Medinah in A.D. 678, aged sixty-seven

al-mu'minin, 'mother of the true believers.' In this proverb family in general. Apparently this proverb was used by C Muslims who preferred large families and decried western

small families.

56. il-misrF gawabuh btimmuh, wil- halabT bkimuh wishs Egyptian has his answer in his mouth, the man of Aleppo Damascene's answer is with his mother.' Cf. Freyha, no. 36

'Abbiid, no. 4352.

The Egyptian is smart and rude; the Syrian is naive and shy

who dislikes both of them. The proverb reflects the te

Damascus.

57. misrifmdamyat, 'An Egyptian from Damiette.' Cf. Freyha, no. 3705. Indicates the superiority of the Egyptians, especially those of Damietta who enjoy a reputation for their witty answers. Inspired by the Ottoman rulers who discriminated among Arabs according to the country of origin and created tension among them. 58. min sallaf issabt leqi il-hadd qiddimfih, 'When Saturday is gone, one will find

Sunday.' Cf. Freyha, no. 3826.

Said by Christians: since the Jews are now persecuted, it is as inevitable that the Christians' turn will come next as it is that Sunday will follow Saturday. Variant: sallif issabt bitlaqi il-hadd qiddimak, 'Let Saturday pass first, then you will find Sunday before you.' Cf. Freyha, no. 1916; Feghali, no. 1504. Cf. the Iraqi variant: 'ugb il-sabit lahhad yiTF 'After Saturday comes Sunday.' The Egyptian variant is: man

qadam (i)l-sabt yliqiT (a)l-hadd 'udd'mui, 'Whoever lets Saturday go first, will see

Sunday in front of him.' Cf. 'Abd al-Salam, p. 20; Freyha, nos. 1916, 3826.

59. niqil ilkufr mish kifir (laysa bikhfir), 'One who transmits blasphemy is not a

blasphemer.' Cf. Freyha, no. 3969; 'Abbid, no. 4591.

Blasphemy (kufr) involved the denial of any of the essential principles of Islam. A

Muslim convicted of blasphemy is liable to death in Muslim countries. However, according to this saying, this penalty does not apply to one who transmits blasphemy. 60. nsit yif fall'ih zaman 'illi kint fih, wa ka'bak hal mfassax wizzibil mihshiffha, 'Did you forget, O peasant, your past time, when your cracked heels were full of dung?' Cf. Freyha, no. 3993. Said to a peasant who suddenly becomes rich and tries to imitate the city dwellers and

look civilized. An indication of the tension which exists between Bedouins and

peasants, inspired and encouraged by the Ottoman rulers. 61. 'inn6m ahsan min assalat wiss6m, 'Sleeping is better than fasting and praying.' Cf. Freyha, no. 4032; Joseph, no. 176. Apparently composed by Lebanese Christians to ridicule the Muslim call to prayer early in the day. An imitation of the Muslim declaration made twice in the 'addn of early morning, after the words 'Come to Salvation,' As-saladtu khairun mina n-naum, 'Prayer is better than sleep.'

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200

SHIMON

L.

KHAYYAT

62. habbatit m~dani bimasr q collapsed. Someone said, "May

nos.

4045,

4133.

Cf.

below,

63. hal knist il-xarblinE badd this clumsy pastor.' Cf. Frey Referring

to

things

Christianity

in

or

Syria

persons

and

Leb

64. waddi' il-badawi wlaw k costs you the cloak-market.'

Bedouins customarily wear th light, of white woolen; the o For further details see Lane,

65.

waqa'et

medanE

bistanb

ghbirht', 'A minaret in Con God save us from its dust Burckhardt, no. 720; Feghali

Reflects the menace present Ottoman period, which comm the particular people's religio

66. ya mi taht illaffe qriid m turban!' Cf. Freyha, no. 4220 Some

cover their evil deeds.

pious

people

are

hypoc

67. yahiidi Khaybari, 'A Jew from Khaybar.' Cf. Freyha, no. 4242; Hanafi, II, 87, no. 2047; Tirkriti, IV, no. 2739. A wily and deceptive person. Khaybar was a rich and populous valley, eight miles from Medinah, inhabited by Jews. It is celebrated in Islamic history as the scene of the Prophet's famous expedition, A.H. 7, in the course of which the chief of the tribe Kinaneh was slain and the whole valley was conquered. The proverb refers to a person

who causes a dangerous situation and then disappears. It is also used to describe a person who causes trouble without meaning to do so. 68. bayin 'al-i qubir il-yahuid qillet rahma, 'Clearly there is little mercy on the Jews'

graves.' Cf. Yahuda, no. 2384.

Heaven has no mercy on Jewish graves. 69. rifiq yahildF w-ld trifiq gruid ('agrfidi), 'Be a companion to a Jew, but not to a beardless man.' Cf. Feghali, p. 118, no. 580; Freyha, no. 1725. Palestinian variant: 1l trffiq 'rfidr wal tshilwir yahfidr, 'Do not accompany a beardless man, and seek no advice from a Jew.' Cf. 'AbbEid, no. 4952. Arabs in general, and Palestinian Arabs in particular, do not like to see a beardless man, for fear that he might bring them bad luck. As for the Jew, they feel that he too

often answers, 'I do not know,' so that it is useless to consult him.

70. sabih il-yahuid wa l sabih il-'agrirud, 'Say good morning to the Jews but not to beardless people.' Cf. Munayyar, p. 364. Egyptian variant: saba'h il-qurfid wa li sablh il-'agrfid, 'Say good morning to a monkey but not to a beardless man.' Cf. Shuqayr, p.

89, no. 12; Spitta, p. 496, no. 33.

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COMMUNAL RELATIONS IN ARABIC PROVERBS 201

71. il-'insan 'a15 dTin xalili, 'Man follows the religion of his

no. 332. Variant: annds 'ala din muluihkihim, 'People fo kings.' People abide by the creed of their kings. Hanafi 2428; Maydini, II, 283; Tikriti, 2402; Erpenius, 63; Frey

72. 'ida daxalt day 'a wilqit 'ahlahi (ab) 'am yi'bedui al-'i

'When you enter a village and find the inhabitants worship feed it to the calf.' Cf. Gabriel, p. 19 no. 14; Freyha, nos. Maydani, I, 78; Narcissian, p. 7; Taymur, no. 579; Westerm lqit nas 'am yi 'badu il 'igil hishsh wit 'amuh. Cf. Freyha, n daxalt balad ti'bid 'igil hishsh wit'imuh, 'If you enter a city wh grass and feed it to the calf.' See Taymur, no. 579.

This proverb recommends compliance and acquiescence to

succeed in life. One can see here the influence of the c

inhabitants of the Near East. As a result of such rule, many cheat in order to earn their livelihood. This might refer als who have been accused of such idolatrous worship.5 In gene person who has no principles and is ready to worship even a

The English saying, 'When in Rome, do as the Romans d

73. riih~ naitrat a(l)-sabt, 'His soul is looking forward to 105, no. 185; Freyha, no. 1818. Said of someone who is very weak and broken down - his

death. The idea of the Sabbath is well known to the Ar

metaphor for final rest.

74. sirfinik ya yahudiyya 'avgga bbasal 'al-muyya, 'Your wal omelet with onion fried in water.' Cf. Yahuda no. 1456.

The proverb reflects the custom of the Jews in Syria, when along only an omelet made with eggs and onions fried in oi along plenty of food, including pastry and cakes, and also, which they grill in the field, together with meat balls, ch eggs, onion, parsley, and butter. The Jews never mix milk therefore eat only omelet. Hence the ridicule implied here

75; mithil sa'i il-yahuid by'kul kitTr wibiyimshi qalil wa b

sud ('issaw), 'Like the messenger of the Jews - he eats a

brings bad news." Cf. Munayyar, p. 264; Freyha, no. 1036, 3 wibyimshil ktTi, ubikhabbir khbir il-saww, 'He eats a lot,

news.' Freyha, no. 1036.

76. mitl #oms wal-yahudi, 'Like the Jew in the city of Ho

145.

The proverb originated in the story of a Jew riding a donke several villages asking the innkeepers if they would take him night and feed them and entertain him. Each innkeeper wel he would pay well, but when he showed a fifty-cents coin a

money he had, he was told to be on his way, and he wo

Finally an innkeeper in Homs, more pleasant than the othe request, took his fifty-cents coin, fetched a watermelon, cu him, saying, 'Here is something for you to feast on; give wh

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202

SHIMON

L.

yourself.' This only six cents.

KHAYYAT time

it

was

th

77. 'ihrim y" xirT, 'Excomm 4151. Once a priest excommu (wmin waqtha, 'ihrim Freyha, no. 4151.

ya

xir

The meaning is, I never did t oath: 'but in case I ever do it

78. 'aslamat f~ra l~ kattarat wa ldecreased qallahat the (a)l-nasrrd, mouse embraced Islam; this neither increased theal-aslhm Muslims nor Christians.''AVariants: 'aslamat fira, la zawwadit il-muslemTn wli xassasit innasir'i. Cf. 'Abbud, no. 248; Freyha, no. 188. mitl 'ilfT 'aslam izzuhr wm-it il-'asr, l 'is5 shefa' lii wla' mulhammad dirT fTh, 'Like the one who became a Muslim at noon and died the same afternoon.

Jesus did not intercede for him, nor did Muhammad know of him.' Cf. Freyha, no.

3459; 'Abbid, no. 2250.

Cf. The English saying, 'he fell between two stools,' said of a man who vacillates between two opinions, two parties, or two persons, as a result of which no one pays any attention to him. The same idea was expressed by an anonymous poet who said: mg

zada haniinu fi (a)l-'islami xardalatan wali alnnasarg lahum shughlun bi-hantini, 'Hanun did not add one mustard seed to Islam, nor did the Christians have anything to

do with Hanun.' Cf. Freyha, 188, 3459; Kirmill, p. 58; Tikrit, 1160. The Jewish

variant is: mithil 'ill itshmmad bizzeher umet bil-'aser, 'Like one who converts to Islam at noon and dies the same afternoon.' Cf. Yahuda, II, no. 1609.

79. 'i'it-azi ('ihtagu) lilyahfidi, ('al-yahudi) qi7l il-y6m 'idi, 'They needed the Jew, but

he said, "Today is a holy day for me." ' Cf. Freyha, no. 96; Burckhardt, no. 78; Feghali, p. 616, no. 2595; Narcissian, p. 13; Taymiir, no. 71. 80. 'ummat ('immit) 'Aft tindib (tindub) 'Alr, 'Let the followers of 'Ali lament over

'Ali.' Cf. Feghali, no. 2524; Freyha, no. 617; 'Abbuid, no. 1004.

The proverb refers to the custom of the Shi'ah to grieve over 'All during the 'Ashiira seba'yd, when they march in the streets flogging themselves and each other. The proverb evidently urges Sunnites to stay away for safety's sake.

81. 'in kin il-kanafe byidxilhi tiim 'il-m'firinTi bihibb irri;m, 'If pastry will ever contain garlic, a Maronite will love a Greek Orthodox.' Cf. Freyha, no. 685. Said about impossible things, and reflects the tension between the various Christian groups in Lebanon.

82. 'adda (daxal) issabt ff (b)-tfz il-yahiid, 'The Sabbath has already widened the

Jew's anus.' Cf Feghali, p. 615, no. 2593; Freyha, no. 2351; Barthelemy, no. 12; AlusT,

p. 51, 131; Hanaff, nos. 2501, 2523, 2840; TaymTir, no. 179.

Said of someone who has missed an opportunity and has not taken advantage of it immediately. 83. 'in kin hal mirfin m rninkon, ya dillikun yf mariwn~, 'If this is your St. Maron's

Day, woe unto you, O Maronites!' Cf. Deeb, no. 306.

Reflects the tension between the Christian denominations. 84. 'awwal il-harTse wa 'ixir il-knTse, 'First of the mash and last of the Mass.' Cf.

Freyha, no. 748; Hanaff, no. 2127; 'Abbfid, no. 1021; Kirmili, p. 103.

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COMMUNAL RELATIONS IN ARABIC PROVERBS 203

Refers to the final part of the Mass which used to be a read People were less interested in this than in thinking of the

85. byihkT qadd qzT ma'ziil w-xiriT mahrffm, 'He is more judge or an unfrocked priest.' Cf. Feghali, no. 1720; Freyha, TikrtiT, no. 1563.

86. 'ittifir lammd bifallis bidawwir 'adifatir bayy' il-'itiq,

broke, he looks for his father's old account books.' Cf Feghali, no. 742; Freyha, 267, 272, 1146, 2130; Taymir

yfattish 'adafatir bayya il-'atiqa, 'He began to look into his

'iftaqar il-jindi windcaq fattash 'adafifter bayyli il 'atfq, ' impoverised, he began to look for his father's old account b

Most of the versions of this proverb refer to Jews, except collections, such as Freyha, which refer to the soldier who and had to look in his father's old account books in the ho

owed by peasants and other lower class people. These ar

bifattish ff daf~tru il-qadiina, 'When a merchant goes bankr his old account books.' Cf. Freyha, no. 1146, fallas il-'askar bayya il-'atTqa, 'A soldier went broke; so he went looking in

books.' Cf. Freyha, no. 2624. lammra byiftiqir il-jindi bidaw 'When a soldier goes bankrupt, he starts looking into his Cf. Freyha, no. 3202.

Iraqi variant: 'il-yahiidT min yiflas ydawwi* 'ala dfatig searches his old account books.' Cf. Kirmili, p. 131; Sass

Mayd'nT, I, 78; Munayyar, p. 365; Taymuir, 866, 2546; Tik

148, 173; Freytag, I, 138 A. Cf. the Persian proverb: y

bihisabh-iy kumne ruuii' kard, 'When a Jew becomes poor,

books.' See 'Amsal wahikam, p. 2064.

87. t'ashsha 'ind al-dirzTiwn-m 'ind innisrini, 'Sup at Christian's.' Cf. Champion, no. 304; Feghali, no. 2535; Hanaff, no. 2325; Tikritt; no. 284; Westermarck, no. 467.

Muslims can eat at a Druze's house, since both do not eat po unlike the Christians. But of course he can sleep at a Chri no danger in it for him.

88. yahi~gu wal-nis rf-i 'dn, 'He is going on a pilgrimag

returning from it.' Cf. Yahuda, II, no. 1510.

Referring to a Muslim who is going to Mecca at the wron going to the synagogue after the people have already finishe said about atheists. 89. lawli al-xubz lami 'ubida alla-h, 'Were it not for bread, people would not worship

God.' Cf. Yahuda, II, no. 2007.

As a result of the heavy exertion and labour involved in making a living, people think about God who gives food to mankind. 90. ka'annahi min 'amiyim il-yahiid, safri tawila rafita, 'As if it were one of the Jews' turbans, yellow, long and thin.' Cf. Yahuda, II, no. 1568; Mustatraf, I, 46.

Unlike the Muslim's turban, which is wide, thick and white, the Jew's turban is

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204

SHIMON

yellow,

L.

KHAYYAT

narrow

and

thin.

I

disposition and unpleasant ap This suggests the origin of t informs us that the Caliph al yellow and the Christians blu by Muslims and was later ad

In

connection

with

this

pr

al-'Abshihi's al-Mustatraf: Th the case of a Jew that had c time gave birth to a child wh replied that this is a piece of drink the semen of the calf organs. He then decreed that both should be crucified on t will be parallel to the calf's l public announcement be mad

91. 'Esh 'arraf il-fallah Yahuda, II, no. 2098. Said

of

the

peasants

in

b-'a

Syria,

the wandering Bedouins regular meals, and adds a

a

m

ple

Iraqi variant: 'esh m'errifii l mint?' Cf. Yahuda, II, no. 20 population and are the subjec 92.

'akbar

Israel.'

min

Cf.

'ag"-z

Yahuda,

banTisr

II,

no.

1

Referring to Serah, the daug long enough to be among th

Egypt.

According to Islamic to Jewish legend, of 'Abel Mahula (II Sa

According

well

persons who entered Paradise she told him that Joseph was her. This proverb is said in g

93.

kufi'at

a(l)-da'wa,

'The

b

This proverb is based on the s monk, followed his ways, pra even exceeded him in such as monk's golden cross and decid

about it, he gave his friend the cross accompany you whe way,' to which the Muslim r cross was indeed with him an he did not really need the m

Muslims are generally regar Christianity. Thus there i

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COMMUNAL RELATIONS IN ARABIC PROVERBS 205

Muhammad, 'May God's blessing be on Muhamma

about a Christian who tried to convert a Muslim to Chr Christ and his miracles, to which the Muslim would in

Muhammad.'

94. qahwmi bali dexx-n mithl il-yahiid blii(h*axam) xexan, 'Coffee without a smoke tobacco is like Jews without a Rabbi.' Cf. Shuqayr, p. 37, no. 63; Feghali, p. 250, no

1103; Hanaff, nos. 1440, 2133; Kirmili, p. 87; TikrTti, no. 1579.

95. bissabiin mni t-gart, bil-bahr mna safart, u-yahidi" ma sh-rkt, ukff 'inkasart?, 'Y did not trade in soap, you did not travel on business overseas, and you did not have Jew for a partner, how then did you go broke?' Cf. Freyha, no. 896.

Partnership with a Jew is apt to lead to bankruptcy, because Jews are not trustworth

96. 'ahsan min xatt 'ibn muqli, 'Better than the handwriting of 'Ibn Muqli.' C Nasri, no. 448.

Muhammad 'ibn 'All 'ibn al-Ilusayn 'ibn Muqli (died A.H. 328) was vizier to th

caliph al-Muqtadir Billih and was famous for his calligraphic handwriting. A false

accusation started by a Jew reached al-Muqtadir, as a result of which 'Ibn Muqli" wa cruelly mistreated and removed from office, and had his hand cut off.

When 'Ibn Muqla found out that the Jew was the source of the false charge, he reported this to the Caliph, who forthwith reinstated him in his office and ordered t Jew to be put to death. 'Ibn Muql- now began training his left hand to write, and soo as able to do so, for which he became famous. It is said also that he would tie the pen his right forearm and write it as well. The proverb reflects the tension between Ara and Jews in official ranks.

97. t'ashsha 'ind il-mitwilliT wnrm 'ind innisranT, 'Take supper at the mitwnl

house, and sleep at the Christian's house.' Cf. Freyha, no. 1175; Feghali, no. 2535.

The Shi'ites in Lebanon are called matawla (singular mitwlh). A Muslim may safely eat at a Shi'ite's house, but may not safely sleep there. 98. shil fatl miis5 'arabbuh? 'What favour does God owe to Moses?' Cf. Freyha, no.

2073; 'Abbiid, no. 2482; Feghali, no. 2672.

This rhetorical question implied that Moses owes favours to God, not vice versa, an condemns the alleged arrogance of Jews in general. V--.

99. gor itturk (al-ghuzz) wala 'adl il-'arab, 'Better the tyranny of the Turks than the justice of the Arabs.' Cf. Freyha, no. 1297; Burckhardt, no. 176; Taymiir, no. 481.

'Arab' refers here to the Bedouins, whom the Ottoman rulers characterized as a dangerous and lawless element. 100. al-'amana diyana, 'Honesty is piety.' Cf. Juhayman, no. 2778; Mayd-FinT, II, 369. This proverb reflects the usual way of thinking in the Middle East, where a man would be judged not by his personal nature but by his religion.

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206

SHIMON

L.

KHAYYAT

NOTES

1. For historical details about Syria see Philip K. Hitti, History of Syria, including Lebanon and

New York, 1951. 2. For a historical background of the division between the religious groups in Lebanon see Lebanon in History, New York, 1956.

3. According to statistics taken before the fighting in 1982 there were in Lebanon 580,00 Christians, 550,000 Sunni Muslims, 510,000 Palestinians, 350,000 Greek Orthodox, 250,000 220,000 Armenians.

4. See Wilbur Eveland, Ropes of Sand, N.Y. 1980, p. 47. We should remark that the author that Jews outnumbered the Arab residents of Baghdad is incorrect.

5. See Freyha, vol. I, p. XVIII. 6. See al-Tabari, TirTkh al-Rusul wal-Multik, vol. 3, ed. M.J. de Goje, Leiden, 1879, pp. BIBLIOGRAPHY

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