by way of definitions. For none of the speakers of a language says, “A head is such-and-such, a hand is such-and-such, speech is such-and-such, and color is such-and-such.” Rather, they use these words to convey their meanings, and their language is learned from their usage.

It is therefore clear that al-Akhtal did not intend to define what “speech” denotes. Indeed, no poet intends anything of the sort. Rather—if he actually said these words—he intended what commentators on poetry have explained: speech originates in the heart, where its meaning lies. Thus, if someone says with his tongue what is not in his heart, do not trust him. This is like the statements Allah relates from the hypocrites, mentioning that they say with their tongues what is not in their hearts. Hence the poet said:

“Do not admire the words of one you favor
Until, alongside his speech, there is a firm foundation.
Speech indeed lies within the heart;
The tongue was only made to reveal the heart.”

He cautioned against admiring a person’s outward words until one knows the foundation within his heart. Hence he said, “Until, alongside his speech, there is a firm foundation.” His expression “alongside his speech” proves that he called the outward utterance speech even when it is not known whether its meaning is present in the speaker’s heart. This is evidence against them. His poetry thus includes both senses. Indeed, his expression “alongside his speech” is unqualified, whereas by “Speech indeed lies within the heart,” he meant its origin and intended meaning, which the tongue reveals.

In short, anyone who needs a poet’s words to discover what “speech” denotes in the languages of the Arabs, Persians, Romans, Turks, and all other peoples is among those furthest removed from understanding the ways of acquiring knowledge. Moreover, he belongs to the later generation of poets, not the ancient poets, and he is a Christian