The teacher’s personality… between Shawqi’s idealism and Al-Jahez’s feather culture

“Teacher” is a word that is often repeated, and how difficult it is to repeat it. However, the popularity of the name did not spare its owner the chance of being targeted for ridicule and jokes in the version of the joke, which had its subsequent societal disgrace, and the “cinematic” madness in its hands.

There is a difference between the brilliance of the bright image of the “death of reverence” that the poet Ahmed Shawqi entrusted to the multiplication of his walking verse:
“Arise to the Master and give him reverence
The teacher was almost a messenger!”

He showed the scathing caricature of Abu Othman Al-Jahiz’s pen, which he tried to address his prejudice by using the term “boys’ teacher,” which he made a tactical weapon to empty the charge of targeting, and he was not satisfied with that; Rather, he rode the wave of justification to classify his book of “teachers’ anecdotes” through “practical models” and “live observations”… as he did when he wrote the book “The Misers”, which he included as “realistic stories”, which do not necessarily express the general line of their societies, despite Leaky generalization, which is understood from its tabulation.

From the outlet of “superficial objectivity”, Abu Othman justified his intention, and his action was justified after reluctance, when he mentioned the story of the teacher who claimed that he had reinforced the idea and dictated to him its implementation. The sum of the story, which is strange and contextual in its context, is that Al-Jahiz decided to write a book about fools, and his fuel was “Boys’ Teachers.” Then a remnant of his conscience caught up with him, so he refrained from composing it and presenting it with them.. until he met – one time – a teacher of a book (“Al-Kuttab” – the center for memorizing the Qur’an for children), and he recognized virtue in his face, dignity in his countenance, and prestige in his appearance, then news of him ceased – for a time – So he asked about him and was told that he had isolated himself in his house and was overwhelmed with grief over the loss of a loved one. He came to him to console him, then asked him about the deceased: “Is he a parent, a brother, or a son?” So he mentioned to him that he was not one of those mentioned, but rather a lover whose name was Umm Amr, and it made him feel different. He wanted to make it easy for him, then asked him about her situation, so he told him that he had not seen her, but rather heard someone passing by chanting:
O Umm Amr, may God reward you generously
Answer my hearts wherever they are
Don’t take a heart to play with
How can a person play with another person?!

Then he mentioned that the love of Umm Amr entered his heart from hearing the verse, which only a woman in this world better than her can deserve, adding that the same person passed – after that – in front of his house singing:
If the donkey goes with Umm Amr
I did not return nor did the donkey return!

“So he concluded that Amr’s mother had died! Just like that!” Perhaps Al-Jahiz – may God forgive him – “authored” this story to make it worthy of classification in his biased book, which he passed – in presenting it – as a justification that is more like a “mental trick” when he explained the foolishness and stupidity presented in his “anecdotes” by “associating with boys!” However, his “justification” collided with the rock of the “difference in status” between the characters of the miser – which I mentioned previously – and the teacher, as instinct and taste refused to “generalize the experience” that he brought into his hands when he began “publishing” the book. This is because targeting the teacher – in itself – is a “moral aggression”, because of the underlying demolition of the image of the teacher in general, and the teacher of the Qur’an in particular. As for the image of the miser, it is – in the book that Al-Jahiz devoted to it – a round of salted reasoning that does not lack palatability, and then “in general” That personality is like its “specialness”, it does not defend itself, and if it were not for the bias towards the sin of naming, and linking that deficiency to specific countries – and specific peoples – then he would have the right to be targeted.

If it were said that a stingy person has no honor, this would almost be an axiom over which there is no disagreement, because stinginess is behavior that deviates from normal nature.

Many stereotypical waters flowed under the bridge of Al-Jahizi sarcasm, and the teacher’s personality was characterized by a state of conflict between the ideal position of elevation that Shawqi called for in his famous verse, and the depths of profound reduction that Al-Jahiz inaugurated by writing his “concentrated” anecdotes.

However, the “stopping” of the epistolary poet remained imprisoned in the “archives,” while the frivolous writer’s sarcasm moved to the world of reality and the scenes of experience, and continued to grow and increase, until it appeared between the shields of official disdain and societal stereotyping, so that “prestige” diminished from its edges, and the dimensions of the “image” became dwarfed. Then the “official” hand intervened and replaced the word “professor” in the dictionary of circulation, after removing it from its context in which Abu al-Tayyib al-Mutanabbi mentioned it – through his frequent praises – to throw it into the field of education and the field of teaching, thus inaugurating – whether by accident or intentional agreement – a moral wall of discrimination. Smika speaks volumes about the difference in title between “teacher,” which is primarily used to refer to the lecturer in “primary” schools, and “professor,” which is the highest academic degree.

The last title (professor) – in Mauritania specifically – is given to the presenter of teaching classes in middle and high school, and the conventional meaning of the titles “teacher”, “teacher”, “lecturer”, and “professor” varies depending on the official approved custom and the specialized definition. Regulator.

Because the first three titles are Arabic with eloquent and clear meaning, I skip them to “professorship,” which has left out the meaning that Al-Mutanabbi defined it with, after the predominance of usage attributed it to the meaning of “official,” which made it a discriminatory counterpart to “teacher.”

The word “teacher” has a meaning that is not in the word “professor,” which is Persian in origin, which revolves around a trilogy: leadership, leadership, and valor. These are advantages that do not contradict the teacher’s message, but they are separate from his “disciplining” role and his “educational” mission, falling within the field of politics, war, combat, and horsemanship. . And read, if you wish, the saying “fill the world and keep people busy”:
Is this bracelet or sun horn?
Umm Laith Ghab presents “The Professor”?
And he said:
The “Professor” king grew up mature
Before being arrogant, polite before being disciplined!

Then see what you refer to when comparing Abu Al-Tayeb’s moral intent and the formal positive terminology? It is clear – which does not require elaboration – that Al-Mutanabbi’s professorship emerges from the niche of Shawqi’s idealism, not from Al-Jahiz’s caricature!