Sharh al-Burda-Traditional Arabic Published

 ‫ لم يضم‬has a dhamma on the ‫ ي‬a fatha on the ‫ ض‬and it is also a qualification of ‫جوارا‬  ‫ ولا‬is negative  ‫ التمست‬has a dhamma on the ‫ ت‬and consists of a verb with its subject  ‫ غني‬has a kasra on the ‫ غ‬with ‫( قصر‬shortened ‫)ا‬76 and tanwīn. This is the object of ‫ التمست‬and it is ‫مضاف‬  ‫ الدارين‬is ‫مضاف اليه‬  ‫ من يده‬is connected to ‫ التمست‬and the pronoun refers to the messenger ‫ﷺ‬  ‫ الا‬is ‫( حرف ايجاب‬affirmative particle)  ‫ استلمت‬has a dhamma on the ‫ ت‬it is a verb with its subject and it is in the position of the ‫ حال‬of ‫ياء المتكلم‬  ‫ الندي‬has a fatha on the ‫ ن‬it has ‫ قصر‬and the object of ‫استلمت‬  ‫ من خير‬is connected to ‫استلمت‬  ‫ مستلم‬has a fatha on the ‫ ت‬and the ‫ ل‬and it is ‫مضاف اليه‬MeaningWhenever I sought protection from the messenger ‫ ﷺ‬when I was oppressed, I received hishonourable protection and whenever I sought from his bounty, sufficient wealth in thisworld and security in the hereafter, I would be able take the gift from the goodness that wassought from him as he ‫ ﷺ‬does not turn away the one who beseeches him.In terms of rhetoric (‫ )البديع‬the first verse uses ‫( جناس المشتق‬paronomasia which usesderivatives of the same root) by using ‫ استجرت‬and ‫ جوارا‬The second verse makes use of‫( جناس القلب‬rearranged paronomasia)77 by using ‫ التمست‬and ‫ استلمت‬in addition to ‫رد العجز‬‫( علي الصدر‬the Antistrophe) i.e. ‫ استلمت‬and ‫ مستلم‬It also contains ‫( التورية المرشحة‬insinuated76 This is when the final ‫ ي‬is pronounced -ā without a following hamza77 This is where the two words have the same root letters but they are rearranged differently. ‫ ل م س‬in ‫التمست‬and ‫ س ل م‬in ‫استلمت‬ 97

ble entendre)78 in saying as its ‘nearer’ meaning (‫ )معني القريب‬is ‫( العضو‬the body part, i.e.the hand) and its ‘farther’ meaning (‫ )معني البعيد‬is ‫( النعمة‬blessing). The ‫( المرشح للقريب‬nouninsinuating the ‘nearer’ meaning) is ‫مستلم‬‫لا تنكر الوحي من رؤياه ان له قلبا اذا نامت العينان لم ينم‬Deny not the revelation in his dream-visions, for his was a heart which slept not, though his eye slept.‫فليس ينكر فيه حال محتلم‬ ‫فذاك حين بلوغ من نبوته‬Thus it was at the outset of his Prophethood; so when adult, his dream-visions are not gainsaid. ‫ الانكار‬means ‫( الجحد‬rejection) ‫ الوحي‬means the ‫( الاحكام‬legal rulings) which were given to him ‫ﷺ‬ ‫ رؤياه‬means the visions he ‫ ﷺ‬sees whilst sleeping. Sleep of the eyes is ‫( فترة‬natural) and ‫( طبيعية‬inherent) and disconnectes animals by divesting them of their senses (‫)تعتري الحيوان تتعطل بها حواسه‬. Sleep of the heart divests one from the perceptive faculty of the mind (‫ )تعطيل القوي المدركة‬and it is this which is meant by ‫الوحي من رؤياه‬ ‫ البلوغ‬means ‫( الوصول‬arriving at) ‫ المحتلم‬means ‫( البالغ‬adult) and ‫( العاقل‬one in full possession of one’s mental faculties)78 ‫ التورية‬is known as a double entendre and this figure of speech depends on the “nearer” meaning (‫)معني القريب‬of a noun, adjective, or a verbal form “hiding” (‫ )وري‬the “farther” meaning (‫ )معني البعيد‬intended by the poet.‫ التورية المرشحة‬contains attribute(s) supporting the ‫( معني القريب‬or ‫ )الموري به‬which is actually not the intendedmeaning. (It is ‫ معني البعيد‬which is intended by the poet and thus ‫ معني القريب‬just insinuates the more probablemeaning) (Bonebakker, S.A.. \" Tawriya.\" Encyclopaedia of Islam, Second Edition. Brill Online , 2012. 08September 2012) 98

mmar  ‫ لا‬is negative  ‫ تنكر‬has a kasra on the ‫ ك‬and it is a verb of the imperfect tense with its subject hidden within it  ‫ الوحي‬is object  ‫ من رؤياه‬is connected to ‫ تنكر‬and ‫ من‬has the meaning of ‫ في‬The pronoun is for the messenger ‫ﷺ‬  ‫ ان‬has a kasra on the ‫ إ‬a tashdīd on the ‫ ن‬and it is ‫حرف توكيد‬  ‫ له‬is the prefaced predicate of ‫ان‬  ‫ قلبا‬is the deferred subject-noun of ‫ان‬  ‫ اذا‬is ‫( ظرف للمستقبل‬an adverbial noun denoting future time) and implies the meaning of ‫( الشرط‬a condition). It is in the accusative case due to ‫ينم‬  ‫ نامت العينان‬is ‫( جملة فعلية‬a verbal clause) consisting of a verb with its subject, and it is in the genitive position as it is annexed to ‫اذا‬  ‫ لم ينم‬is also ‫ جملة فعلية‬comprised of a verb of the imperfect tense with its subject hidden within it, returning back to ‫ قلبا‬It does not have a particular position as it is the complement of ‫ اذا‬which is ‫( شرط غير جازم‬a condition that does not govern the apocopate form)  ‫ فذاك‬is ‫( اسم اشارة‬a demonstrative pronoun) which is the inceptive with ‫حرف خطاب‬ (the particle of address i.e. the ‫)ك‬79  ‫ حين‬is in the accusative case due to an omitted ‫( الاستقرار‬stable adverb) and it is the predicate of ‫فذاك‬  ‫ بلوغ‬has a tanwīn and it is ‫مضاف اليه‬  ‫ من نبوته‬is connected to ‫بلوغ‬  ‫ فليس‬is an defective verb of the perfect tense79 This is because ‫ ذاك‬isformed of two components, ‫ ذا‬and ‫ك‬ 99

 ‫ ينكر‬is constructed in the passive voice and the representative subject is hidden within it, returning to ‫حال‬  ‫ فيه‬is connected to ‫ ينكر‬and the pronoun returns back o ‫ حين بلوغ‬this clause is the prefaced predicate of  ‫ حال‬is its deferred subject  ‫ محتلم‬has a kasra on the ‫ ل‬and it is ‫مضاف اليه‬MeaningO obstinate one, do not reject the revelation occurring to the messenger ‫ ﷺ‬in his sleep,this is because when his eyes sleep, his heart does not, as it has been authenticated in ahadīth from the ‫ الصحيحين‬80 that he ‫ ﷺ‬said,My eyes do sleep, but my heart does not.” ‫انه قال ان عيني تنامان ولا ينام قلبي‬Revelation coming to him ‫ ﷺ‬in his dreams were upon declaring Prophethood at the age offorty, this is such a time in which the vision of revelation by an intelligent adult in his sleepcannot be rejected. ‫تبارك الله ما وحي بمكتسب ولا نبي علي غيب بمتهم‬Blessed is God! Revelation is not acquired. Nor is a prophet to be accused when he speaks of hidden things.  ‫ تبارك‬means ‫( تعالي‬exalted) and ‫( تعاظم‬majestic)  ‫ طلب الشئ‬is to seek something using the physical causes by following the predominant practice in attaining it  ‫ الغيب‬is that which the intellect cannot comprehend, neither through ‫الادراك‬ (perception) nor ‫( الحس‬sensory perception)  ‫ التهمة‬means ‫( الريبة‬doubt)80 Sahih al-Bukhāri and Sahih al-Muslim 100

mmar  ‫ تبارك‬is ‫( فعل ماض جامد‬an aplastic verb of the perfect tense)81  ‫ الله‬is its subject  ‫ ما‬is ‫( حرف نفي‬a particle of negation)  ‫ وحي‬is the subject-noun of ‫ما‬  ‫ بمكتسب‬has a fatha on the ‫ س‬and it is the predicate of ‫ما‬  ‫ ولا‬is ‫( حرف نفي‬a particle of negation)  ‫ نبي‬is the subject-noun of ‫لا‬  ‫ علي غيب‬has a fatha on the ‫ غ‬and it is connected to ‫بمتهم‬  ‫ بمتهم‬has a fatha on the ‫ ت‬and it is the predicate of ‫ لا‬The is ‫( زائدة ب‬extra) in both cases (‫ بمكتسب‬and ‫)بمتهم‬MeaningNeither can revelation (‫ )الوحي‬be achieved through the effort of any prophet, nor can anyprophet be doubted when he informs about ‫( الغيب‬the unseen), this is because all theProphets ‫ عليهم السلام‬are ‫( معصومون عن الرذائل‬protected from vices). ‫كم ابرأت وصبا باللمس راحته واطلقت اربا من ربقة اللمم‬ How many patients were healed by his hand’s touch! How many madmen did he release from their chains!  ‫ ابرأت‬means (to heal)  ‫ وصبا‬has a kasra on the ‫ ص‬meaning ‫( مريضا‬the ill) or a fatha meaning ‫( المرض‬the illness)  ‫ اللمس‬means (touching with the hand)  ‫ الراحة‬means the palm of the hand  ‫ اطلقت‬means ‫( خلصت‬to liberate)81 This is such a verb that has only one tense and no infinitive 101

 ‫ اربا‬with a kasra on the ‫ ر‬means ‫( محتاجا‬one in need) from which it is said ‫( ارب الرجل اذا تساقطت اعضائه‬when his limbs drop off) and ‫ الارب‬with a fatha on the ‫ر‬ means ‫( الحاجة‬a need)  ‫ الربق‬has a kasra on the ‫ ر‬and it is a cord having with it a number of loops with which something is tied. One of these loops is termed ‫ ربقة‬and its plural is ‫رباق‬  ‫ اللمم‬means ‫( صغار الذنوب‬small sins), the intention here is ‫( الجنون‬slight insanity)Grammar  ‫ كم‬is ‫( خبرية‬predicative) and its position is in the accusative case as it is either ‫( مفعول فيه‬the vessel in which the verb occurs)82 or ‫( مفعول مطلق‬an unrestricted object) meaning ‫( كم وقتا‬many a time) and ‫( كم مرة‬many times) respectively  ‫ ابرأت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form  ‫ وصبا‬has a kasra on the ‫ ص‬and it is the object of ‫ ابرأت‬or it can have a fatha on the ‫ ص‬by omitting a ‫ مضاف‬before it, i.e. ‫ذا وصب‬  ‫ باللمس‬is connected to ‫ابرأت‬  ‫ راحته‬is the subject of ‫ابرأت‬  ‫ واطلقت‬is conjuncted to ‫ ابرأت‬and its subject is hidden within it returning back to ‫راحته‬  ‫ اربا‬has a fatha on the ‫ أ‬a kasra on the ‫ ر‬and it is the object of ‫ اطلقت‬or it can have a fatha on the ‫ ر‬by implicating a ‫ مضاف‬before it, i.e. ‫ذا ارب‬  ‫ من ربقة‬has a kasra on the ‫ ر‬a fatha on the ‫ ق‬a sākin on the ‫ ب‬between them and this is connected to ‫اطلقت‬  ‫ اللمم‬has a fatha on the ‫ ل‬and the ‫ م‬and it is ‫مضاف اليه‬82 The vessel can either be time or place 102

ningThe messenger ‫ ﷺ‬would not pass his noble hand over an ill person except that he wouldbe healed, nor over one who had been afflicted with a disease except that Allāh ‫سبحانه وتعالى‬would free him from it. As for the first, it is narrated that the messenger ‫ ﷺ‬passed hisnoble hand over the eye of Qatādah after it had become blind, whereby Allāh ‫سبحانه وتعالى‬returned his sight to him, such that it became better than the other eye. As for the second,it is narrated that a woman came to the messenger ‫ ﷺ‬with her child who had a disease, sothe messenger ‫ ﷺ‬passed his noble hand over his head, at which, Allāh ‫ سبحانه وتعالى‬curedhim. It is also narrated that a man fell from a height and broke his leg, so the messenger ‫ﷺ‬passed his noble hand over it, after which he did not complain about it ever. Incidences suchas these are abundant.‫حتي حكت غرة في الاعصر الدهم‬ ‫واحيت السنة الشهباء دعوته‬A time of drought was given new life by his call. After dull ages – a blaze of light! ‫بعارض جاد او خلت البطاح بها سيب من اليم او سيل من العرم‬All by a rain-giving cloud. Or you would think the valleys were thus engulfed by the sea, or by a flood of Arim’s dam water.  ‫ احيت‬is from the word ‫( الحياة‬life) which is the opposite of ‫( الممات‬death)  ‫ السنة‬is the singular of ‫( السنين‬years)  ‫ الشهباء‬means ‫( القليلة المطر‬paucity of rain), it has been designated this name due to the predominance of the whiteness of the land (‫)بياض الارض‬83 with no verdure, over the blackness of the land (‫)سواد الارض‬84 with verdure, thus in relation to the whiteness the land is dead85  ‫ حكت‬means ‫( شابهت‬to resemble)  ‫ غرة‬means ‫( البياض في الجبهة‬whiteness on the forehead)83 The whiteness may be caused by snow, hence the name ‫( سنة بيضاء‬the white year)84 So called because the trees and palm trees are a mix of black and green and green nearly resemblesblackness, thus anything that is ‫( اخضر‬green) the Arabs term ‫( اسود‬black)85 Another word, ‫ شهبة‬means a grey colour, in which whiteness predominates over blackness 103

 ‫ الاعصر‬is the plural of ‫ عصر‬which means ‫( الزمان‬time)  ‫ الدهم‬is the plural of which means ‫( الاسود الشديد الزرقة‬deep black)  ‫ عارض‬means ‫( السحاب‬a cloud)  ‫ جاد‬means it rained abundantly  ‫ خلت‬means ‫( ظننت‬I would think)  ‫ البطاح‬is the plural of ‫ ابطح‬which is ‫( الوادي المتسع المشتمل علي الحصبا‬a wide valley composed of pebbles)  ‫ السيب‬means ‫( الجري‬the flow)  ‫ اليم‬means ‫( البحر‬the sa)  ‫ العرم‬means ‫( الوادي‬a valley)86Grammar  ‫ واحيت‬is conjuncted to ‫ابرأت‬  ‫ السنة‬has a fatha on the ‫ س‬and the ‫ ن‬without tanwīn and it is the object of ‫احيت‬  ‫ الشهباء‬has a fatha on the ‫ ش‬and the ‫ ب‬and it is the qualification of ‫السنة‬  ‫ دعوته‬is the subject of ‫احيت‬  ‫ حتي‬is ‫( حرف ابتداء‬a particle of inception)86‫ العرم‬has been said to be the plural of ‫ عرمة‬it is a dam-like structure designed to hold back flood water. Thisword has been mentioned once in the Qur’ān when describing the flood which drowned the people of Shebaalong with their gardens and wealth. (Khoury, R.G.. \" Al-ʿArim .\" Encyclopaedia of the Qurʾān. General Editor:Jane Dammen McAuliffe, Georgetown University, Washington DC. 10 September 2012)However, ‫( الآخرون‬the later scholars) say that ‫ العرم‬in the verse ‫ فََأرْ َسلْنَا َعلَْيهِ ْم سَْي َل اْلعَ ِرِم‬is from ‫ العرامة‬which means‫( الشدة‬severity) and ‫( الصعوبة‬difficulty) by annexing the qualified noun (‫ )الموصوف‬to its qualification (‫)صفة‬, hencethe translation of the verse by Imam Ahmed Rida Khan as (translated from the original): “We therefore sentupon them a tremendous flood.” (Ta’līqāt Jadīdah min al-Tafāsīr al-Mu’tabirah li-Hall al-Jalalayn)Ibn Abbas ‫ رضي الله عنهما‬has said that it is a name of a valley (perhaps the reason for the commentator’sexplanation of ‫ العرم‬as a valley) 104

 ‫ حكت‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is a verb of the perfect tense with its subject hidden within it returning back to ‫السنة‬  ‫ غرة‬has a dhamma on the ‫غ‬a fatha on the ‫ ر‬and it is the object of ‫حكت‬  ‫ في الاعصر‬has a fatha on the ‫ أ‬a sākin on the ‫ ع‬a dhamma on the ‫ ص‬and it is connected to ‫حكت‬  ‫ الدهم‬has a dhamma on the ‫ د‬and the ‫ ه‬and it is the qualification of ‫الاعصر‬ Characterising the time with blackness is in order to illustrate the bad situation (‫)سوء الحال‬  ‫ بعارض‬is connected to ‫ حكت‬and the ‫ ب‬is for ‫( السببية‬causality)  ‫ جاد‬is a verb of the perfect tense with its subject hidden within it returning back to ‫ عارض‬this clause of ‫ جاد‬is the qualification of ‫عارض‬  ‫ او‬is ‫( حرف عطف و غاية‬a particle of conjunction and denoting the end of an extent)  ‫ خلت‬has a kasra on the ‫ خ‬a dhamma on the ‫ ت‬and it contains a verb with its subject  ‫ البطاح‬is the first object of ‫خلت‬  ‫ بها‬is a prefaced predicate  ‫ سيب‬is a deferred inceptive and this clause is in the position of the second object of ‫ خلت‬if ‫ السيب‬has a kasra on the ‫ س‬then it means ‫( مجري الماء‬a channel in which water runs) as it has been said by Ibn Sikkīt, and with a fatha it means ‫( العطاء‬gift), here the former meaning is intended  ‫ من اليم‬has a fatha on the ‫ ي‬a tashdīd on the ‫ م‬and it is the qualification of ‫سيب‬  ‫ او سيل‬has a fatha on the ‫ س‬a sākin on the ‫ ي‬and it is conjuncted to ‫سيب‬  ‫ من العرم‬has a fatha on the ‫ ع‬a kasra on the ‫ ر‬and it is in the position of the qualification of ‫سيل‬MeaningHow many a time would his call give life to the barren year, wherby that particular yearwould resemble a blaze of light in dark times due to the deep green crops in that year tosuch an extent that it could also be seen that it was even darker as a result of the 105

xpected collection of clouds in the horizon that rained with such abundance that I wouldthink that the vast valley contains water which has flowed from either the sea or from thevalley.The first verse contains ‫( المجاز‬a trope)87 through the use of the word ‫( الحياة‬life) to depict‫( النبات‬verdure). The second verse uses ‫( الجناس المناقص‬defective paronomasia)88 by using ‫سيب‬and ‫ سيل‬This verse also uses ‫( التضمين‬enjambment)89 since ‫ بعارض‬is adjoined to ‫ حكت‬in theverse before it. ‫دعني ووصفي آيات له ظهرت ظهور نار القري ليلا علي علم‬Leave me to describe his signs, which appeared like a hospitable fire lit by night on a hilltop.‫وليس ينقص قدرا غير منتظم‬ ‫فالدر يزداد حسنا وهو منتظم‬Pearls glow more brightly when on a string, yet are no less precious when they are separate.  ‫ دعني‬means ‫( اتركني‬leave me)  ‫ الوصف‬means ‫( النعت‬description)  ‫ الآيات‬means ‫( العلامات‬signs) and ‫( المعجزات‬miracles)  ‫ ظهرت‬means ‫( تبينت‬to appear)  ‫ القري‬has a kasra on the ‫ ق‬and it means ‫( اكرام الضيف‬hospitality of the guest)  ‫ العلم‬means ‫( الجبل العالي‬a high mountain). It was a custom of the Arabs that they would light a fire upon the peaks of the mountains so that the guest could be guided with it.  ‫ الدر‬means ‫( اللؤلؤ‬pearls)87 It is a word or phrase which is used in a sense different from which it was originally applied to denote, byreason of some analogy, or connexion between the two senses. Here, the connexion between ‫( الحياة‬life) and‫( النبات‬verdure) is clear88 This occurs between two words due to a difference in any one of the following: ‫( نوع الحروف‬the type ofletter), ‫( شكلها‬their vowelisation),‫( عددها‬their number) and ‫( ترتيبها‬their sequence). The first type occurs here andis thus known as ‫الجناس المحرف‬.89 Enjambment or versification is to make a verse incomplete otherwise than with that which follows it; inother words it is to break up a syntactic unit (i.e. a clause) between two verses 106

 ‫ المنتظم‬means ‫( المجتمع علي السلك‬arranged upon a thread), ‫ نظم الكلام‬means ‫( ترتيبه‬its sequence)Grammar  ‫ دعني‬is an imperative containing its subject and object  ‫ ووصفي‬is ‫( مفعول معه‬the comitative object – see footnote 47) which is an infinitive annexed to its subject, in this case ‫ياء المتكلم‬  ‫ آيات‬has a madd on the ‫ أ‬a kasra on the ‫( ت‬with tanwīn) and it is the object of ‫وصفي‬  ‫ له‬is the qualification of ‫آيات‬  ‫ ظهرت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form  ‫ ظهور‬is ‫( مفعول مطلق‬an unrestricted object) ‫( مبين للنوع‬for the explication of the modality)  ‫ نار‬is ‫ مضاف اليه‬and also ‫مضاف‬  ‫ القري‬has a kasra on the ‫ ق‬a fatha on the ‫ ر‬and it is ‫مضاف اليه‬  ‫ ليلا‬is ‫( مفعول فيه‬the vessel in which the verb occurs)  ‫ علي علم‬has a fatha on the ‫ع‬and the ‫ ل‬of ‫ علم‬and this is connected to ‫ظهور‬  ‫ فالدر‬has a dhamma on the ‫ د‬and it is the inceptive  ‫ يزداد‬is a verb of the imperfect tense with its subject hidden within it  ‫ حسنا‬has a dhamma on the ‫ ح‬and it is the object of ‫ يزداد‬because it is ‫( مطاوع‬a quasi- passive verb) The transitive verb ‫ زاد‬has two objects thus ‫ يزداد‬has one. This clause is the predicate of ‫ فالدر‬and they are linked by the hidden pronoun in ‫يزداد‬  ‫ وهو منتظم‬consists of the inceptive and its predicate in the position of the accusative case as the ‫ حال‬of the subject of ‫ يزداد‬linked by ‫ و‬and the pronoun ‫هو‬  ‫ وليس‬is an defective (‫ )ناقص‬verb of the perfect tense and its subject-noun is hidden within it returning back to ‫الدر‬  ‫ ينقص‬is a verb of the imperfect tense and its subject is hidden 107

 ‫ قدرا‬is the object of ‫ ينقص‬and this clause is in the position of the accusative case as the predicate of ‫ليس‬  ‫ غير‬is the ‫ حال‬of the subject of ‫ينقص‬  ‫ منتظم‬has a dhamma on the first ‫ م‬a kasra on the ‫ ظ‬and it is ‫مضاف اليه‬MeaningLeave me to mention the signs of the messenger ‫ ﷺ‬which manifested themselves, just as ahospitable fire manifests itself at night on the peak of a lofty mountain. As indeed,mentioning his signs increases their illumination, and their beauty can only increase byarranging them together, without any diminishment in their distinction if they are notarranged; just as pearls increase in beauty when they are arranged on a thread but are noless precious when they are separate. ‫فما تطاول آمال المديح الي ما فيه من كرم الاخلاق والشيم‬ The praise-giver reaches high, but cannot reach the noble qualities and graces which he displays.  ‫ تطاول الي كذا‬means ‫( طلب الوصول اليه‬he sought to attain it) and when ‫( مد عنقه ينظر الي شئ بعيد‬one cranes his neck so he may look at something distant)  ‫ الآمال‬is the plural of ‫ امل‬which means ‫( الرجاء‬expectation)  ‫ المديح‬means ‫( الثناء الحسن‬beautiful praise)  ‫ الاخلاق‬is the plural of ‫ خلق‬with a dhamma on the ‫ خ‬and the ‫ ل‬and it is the disposition which one possesses  ‫ الشيم‬is the plural of ‫ شيمة‬which means ‫( الغريزة‬nature) and ‫( الطبيعة‬disposition)Grammar  ‫ فما‬is ‫( استفهام استبعادي‬interrogation for impossibility) in the position of the nominative case as an inception  ‫ تطاول‬has a dhamma on the ‫ و‬and the ‫ ل‬and it is the predicate of ‫فما‬  ‫ آمال‬has a madd on the ‫ أ‬and it is ‫ مضاف اليه‬by annexing the infinitive (‫ )تطاول‬towards its subject (‫)آمال‬ 108

 ‫ المديح‬is in the genitive case as it is the ‫ مضاف اليه‬of ‫ آمال‬and in another transcript (of the poem) it is rendered as ‫ آمالي‬by annexing the ‫ ياء المتكلم‬to it. ‫ المديح‬has been said to be in the accusative case either due to ‫ آمالي‬or the removal of a preposition (‫)الخافض‬. Both of them however are ‫( غير مقيس‬anomalous), the first is because ‫( المصدر لا يعمل مكسرا‬the infinitive (‫ )امل‬does not govern when it is broken, i.e. ‫)آمالي‬90 and as for the removal of the preposition, this is anomalous as it is dependent upon ‫( سماع‬being established by received usage from the Arabs) in the absence of the following particles: ‫ان و ان وكي‬  ‫ الي ما‬is connected to ‫ تطاول‬and the ‫ ما‬is ‫( موصول اسمي‬a conjunct noun)  ‫ فيه‬is the complement of ‫ ما‬and the pronoun is for the messenger ‫ﷺ‬  ‫ من كرم‬is for the explication of ‫ ما‬and it is connected to that which ‫ فيه‬is connected to  ‫ الاخلاق‬has a fatha on the ‫ أ‬and it is ‫مضاف اليه‬  ‫ والشيم‬has a kasra on the ‫ ش‬a fatha on the ‫ ي‬it is conjuncted to ‫ الاخلاق‬and its purpose is ‫( عطف مؤكد علي مؤكد‬conjunction of emphasis upon emphasis)MeaningWhen a limit cannot be perceived for the signs of the messenger ‫ ﷺ‬how can theexpectations of the praise-givers reach him by comprehending the excellencies of hischaracter and his natural disposition upon which he ‫ ﷺ‬has been formed. ‫آيات حق من الرحمن محدثة قديمة صفة الموصوف بالقدم‬Though they are renewed, signs of truth from the Merciful precede time itself; their quality is that of Him who is eternal.  ‫ آيات‬is the plural of ‫( آية‬a verse from the Qur’ān)  ‫( محدثة‬recent) is in regards to ‫( انزالها‬the revelation of the verse) derived from the verse of the Qur’ān:9190 It is broken through the addition of ‫ ياء المتكلم‬and hence, it cannot make ‫ المديح‬accusative91 Surah 26:5 109

+َوَما َيأْتِيهِم ِمّن ِذ ْكرٍ ِمّ َن ال َّرحْمَنِ ُمحْ َدثٍ ِإَّلا كَانُوا عَْنُه ُمعْرِ ِضين‬And never does a new advice come to them from the Most Gracious, but they turn awayfrom it. ( ‫ ُمحْ َدث‬means ‫ – انزاله‬its revelation is recent)  ‫ قديمة‬means ‫( قائمة بذاته‬self existent)92  ‫ القدم‬is the opposite of ‫( حدوث‬new) and ‫( الموصوف بالقدم‬the one who is characterised as eternal) is Allāh ‫ سبحانه وتعالى‬as He ‫ سبحانه وتعالى‬is ‫( الاول بلا بداءة والآخر بلا نهاية‬The First without beginning and The Last without end)Grammar  ‫ آيات حق‬consists of the inceptive and the ‫)حق( مضاف اليه‬  ‫ من الرحمن‬is the first predicate  ‫ محدثة قديمة‬are the second and third predicates, respectively. Also,the ‫تمييز‬ (specification) for each of them is omitted; originally it was ‫( محدثة انزالا‬new in terms of revelation) and ‫( قديمة معني‬old in terms of meaning)  ‫ صفة الموصوف‬is the fourth predicate and ‫ الموصوف‬is ‫ مضاف اليه‬Those who disallow numerous predicates, implicate an omitted inceptive before each predicate, except from the first (predicate).  ‫ بالقدم‬has a kasra on the ‫ ق‬a fatha on the ‫ د‬and it is connected to ‫صفة الموصوف‬MeaningThe verses of the truth are existent from the Most Gracious, their revelation is recent buttheir meanings are self-existent because they are the attribute of the Self-Existent since theSelf-Existent cannot be attributed with something recent.In terms of rhetoric (‫ )بديع‬the verse uses ‫( رد العجز علي الصدر‬Antistrophe) in saying‫ قديمة( قديمة صفة الموصوف بالقدم‬and ‫)بالقدم‬ ‫لم تقترن بزمان وهي تخبرنا عن المعاد وعن عاد وعن ارم‬ Unlinked to time, they give us news of Judgement-Day, of Ād and Iram.92 This means to say that it is not created 110

 ‫ الاقتران‬means ‫( المصاحبة‬association)  ‫ المعاد‬means ‫( عود الخلق بعد اعدامه‬restoration of the creation after their destruction, i.e. the day of resurrection)  ‫ عاد‬is a name of a tribe which has been named after its forefather known as: ‫ عاد بن عوص بن ارم بن سام بن نوح‬He lived for one thousand and two hundred years and from his loins he was endowed with four thousand children, and he married one thousand women and died as an infidel.  ‫ ارم‬is a city built by ‫ شداد ابن عاد‬The reason for building it was because he had heard the description of ‫( الجنة‬paradise) and everything in it, so he said, “it is not impossible for me to build something similar to it.” Thus, he built the imitation of paradise in three hundred years, making its castles from gold and silver, its columns from ‫زبردج‬ (chrysolite) and ‫( ياقوت‬ruby), placing within it streaming rivers and varieties of trees. At its completion, he rode to it with the people of his kingdom, but when he was at a travelling distance of a day and a night, Allāh ‫ سبحانه وتعالى‬induced such a vehement cry from the heavens that they were destroyed before they could even reach it.Grammar  ‫ لم تقترن‬is a verb of the perfect tense and its subject is a hidden pronoun within it, returning back to ‫ آيات حق‬by implication of an omitted ‫حال‬  ‫ بزمان‬is connected to ‫ تقترن‬and the implication (in this clause) is: ‫( لم تقترن الايات حال كونها قديمة بزمان‬in the state of the verses being self-existent, do not associate them with time)  ‫ وهي تخبرنا‬contains the inceptive and the predicate  ‫ عن المعاد وعن عاد وعن ارم‬has a kasra on the ‫ إ‬and a fatha on the ‫ ر‬of ‫ ارم‬and they are all connected to ‫تخبرنا‬MeaningThese self-existent verses are not associated with time, even though they includeinformation about the ‫( المعاد‬resurrection), according to the verse of the Qur’ān;9393 Surah 30:27 111

+َوهُ َو اَّل ِذي يَْب َدأُ اْلخَلْقَ ُث َمّ ُيِعيدُه‬And it is He Who initiates the creation, and will then create it again…And about ‫ عاد‬according to the verse of the Qur’ān;94ً‫َوِإلَى عَا ٍد َأ َخاهُ ْم ُهودا‬And We sent Hud to the people of Aad from their own community…And about ‫ ارم‬according to the verse of the Qur’ān;95Did you not see how did your Lord deal with (the tribe of) Aad? ٍ‫أَلَ ْم تَرَ كَْيفَ َفعَلَ رَُبّ َك ِب َعاد‬The tall giants of Iram? ‫ِإرََم َذا ِت الْ ِع َما ِد‬In terms of rhetoric (‫)بديع‬, the verse contains ‫( الجناس الناقص‬defective paronomasia) by using‫ المعاد‬and ‫ عاد‬this is defective paronomasia due to the different number of letters (‫– عددها‬see footnote 88) ‫دامت لدينا ففاقت كل معجزة من النبيين اذ جاءت ولم تدم‬ Constantly with us, above every miracle of prophets of old, which came and went. ‫ دامت‬means ‫( بقيت‬they remain) ‫ لدينا‬means ‫( عندنا‬with us) ‫ فاقت‬means ‫( غلبت‬they surpassed) ‫ معجزة‬is ‫( امر خارق للعادة مقرون بالتحدي‬an event contravening the conventional practice associated with a challenge) ‫ جاءت‬means ‫( اتت‬it came) ‫لم تدم‬means ‫( لم تبق‬it did not remain)94 Surah 7:6595 Surah 89:6-7 112

mmar  ‫ دامت‬is a complete (‫ )تام‬verb of the perfect tense and its subject is hidden within it returning back to ‫آيات‬  ‫ لدينا‬is connected to ‫دامت‬  ‫ ففاقت‬is conjuncted to ‫دامت‬  ‫ كل معجزة‬is the object of ‫ فاقت‬with ‫مضاف اليه‬  ‫ من النبيين‬is the qualification of ‫معجزة‬  ‫ اذ‬has a sākin on the ‫ ذ‬and it is the ‫( علة‬cause)96 of ‫ فاقت‬and it is either ‫( حرف‬a particle) or ‫( ظرف‬an adverbial noun)  ‫ جاءت‬is a verb of the perfect tense and its subject is hidden within it, returning ack to ‫ كل معجزة‬The feminine ‫ ت‬is due to the consideration of the ‫( مضاف اليه‬in determining the gender of the verb)  ‫ ولم تدم‬is ‫( جملة فعلية‬a verbal clause) and the ‫ حال‬of the subject of ‫ جاءت‬which is hidden within itMeaningThese verses (of the Qur’ān) are a (living) miracle of the messenger ‫ ﷺ‬in that they stillremain even after his passing ‫( ﷺ‬from this world). As a result, this miracle surpassed all ofthe miracles from the previous Prophets ‫ عليهم السلام‬because the miracles they brought didnot remain after their passing, in contrast to the verses (of the Qur’ān) which will remainuntil the Day of Judgement. ‫محكمات فما تبقين من شبه لذي شقاق ولا تبغين من حكم‬ Clear and strong, these signs leave no doubt to be stirred up by the mischevious, and need no arbiter.  ‫ محكمات‬It is possible that it is derived from the word ‫ الحكم‬i.e. ‫جعلت حاكمة‬ (they are appointed as judges) considering the fact that ‫( الاحكام‬legal rulings) will be96 As for the miracles, they came and did not remain, and it is because of this that the eternal verses surpassthem 113

taken from the verses. Or it is from the word ‫( الحكمة‬with a kasra on the ‫)ح‬ i.e. ‫( جعلت حكيمة‬they possess wisdom) in view of the fact that the verses incorporate much wisdom (‫)لاشتمالها علي الحكم‬. Or it is from the word ‫( الاحكام‬with a kasra on the ‫ )إ‬i.e. ‫( جعلت محكمة‬they have been rendered valid)97 in such a manner that they leave no possibility of abrogation, alteration nor contradiction (‫)بحيث لا تحتمل النسخ والتبديل والتناقض‬. Or it is from the word ‫( الحكمة‬appurtenance)98 with a fatha on the ‫ ح‬and the ‫ ك‬i.e. ‫( جعلت ممتنعات محفوظات من التحريف‬they are inimitable and protected from corruption)  ‫ فما تبقين‬means ‫( فما تتركن‬they do not leave)  ‫ شبه‬is the plural of ‫ شبهة‬which means ‫( التبليس‬deception)  ‫ ذي‬has the meaning of ‫( صاحب‬possessor)  ‫ الشقاق‬means ‫( الخلاف‬dissension)  ‫ تبغين‬means ‫( تطلبن‬they seek)  ‫ الحكم‬has a fatha on the ‫ ح‬and the ‫ ك‬and means ‫( الحاكم‬judge)Grammar  ‫ محكمات‬is the qualification of ‫آيات‬  ‫ فما‬is ‫( حرف نفي‬a particle of negation)  ‫ تبقين‬has a dhamma on the ‫ ت‬a kasra on the ‫ ق‬and and it is a verb with its subject, the pronoun is in reference to ‫آيات‬  ‫ من‬is ‫( زائدة‬extra) and it is not connected to anything  ‫ شبه‬has a dhamma on the ‫ ش‬a fatha on the ‫ ب‬and it is the object of ‫تبقين‬  ‫ لذي‬has a kasra on the ‫ ل‬and the ‫ ذ‬it consists of ‫( جار مجرور‬the preposition and the genitive) and it is connected to ‫شبه‬  ‫ شقاق‬is ‫مضاف اليه‬97‫ محكمة‬literally means secure98 See the explanation of ‫ الحكم‬in the verse: ‫و واقفون لديه عند حدهم من نقطة العلم او من شكلة الحكم‬ 114

 ‫ لا‬is negative  ‫ تبغين‬has a fatha on the ‫ ت‬a sākin on the ‫ ب‬a kasra on the ‫ غ‬and it is conjuncted to ‫تبقين‬  ‫ من‬is ‫( زائدة‬extra)  ‫ حكم‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is the object of ‫تبغين‬MeaningThese verses are valid and judicious, assisting the people of truth, eradicating the doubtsfrom the people of misguidance such that no doubt remains for the deviant. In addition,these verses do not require an arbitrator to judge against the rejector of the truth becauseto him, the proofs of the verses are manifest.In terms of rhetoric (‫ )بديع‬the verse uses ‫ جناس الاشتقاق‬and ‫( رد العجز علي الصدر‬Antistrophe)in saying ‫ محكمات‬and ‫ حكم‬The verse also contains (‫ )الجناس المحرف‬in using ‫ تبقين‬and ‫( تبغين‬seefootnote 88) ‫ما حوربت قط الا عاد من حرب اعدي الاعادي اليها ملقي السلم‬ Whenever attacked, the most bitter of their foes return from the fray begging to submit.  ‫ ما حوربت‬means ‫( ما عورضت‬they are not opposed)  ‫ قط‬is ‫( ظرف لاستغراق الماضي‬an adverbial used to include all past time)  ‫ عاد‬means ‫( رجع‬to return)  ‫ الحرب‬has a fatha on the ‫ ر‬and it means ‫( السلب‬plundering) as they say ‫حربت الرجل‬ ‫( حربا سلبته‬I despoiled the man such that I plundered him), the meaning here is ‫الشدة‬ (intensity).  ‫ اعدي الاعادي‬means ‫( اشد حرصا علي المعاداة‬to have a great endeavour for hostility) ‫ الاعادي‬is the plural of ‫ اعداء‬which is the plural of ‫ عدو‬thus it is ‫( جمع الجمع‬secondary plural)  ‫ السلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it means ‫( الاستسلام‬surrender) and ‫الانقياد‬ (submission) 115

mmar  ‫ ما‬is negative  ‫ حوربت‬has a dhamma on the ‫ ح‬a kasra on the ‫ ر‬and it is a verb of the perfect tense in the passive voice. It representative subject is a pronoun hidden within it returning back to ‫آيات‬  ‫ قط‬has a fatha on the ‫ ق‬a dhamma on the ‫ ط‬with tashdīd and it is connected to ‫حوربت‬  ‫ الا‬is ‫( حرف ايجاب‬affirmative particle)  ‫ عاد‬is a verb of the perfect tense  ‫ من حرب‬has a fatha on the ‫ ح‬and the ‫ ر‬and it is connected to ‫ عاد‬The is ‫تعليلية‬ (causative)  ‫ اعدي‬has ‫( قصر‬shortened ‫ )ا‬and it is the subject of ‫عاد‬  ‫ الاعادي‬is ‫مضاف اليه‬  ‫ اليها‬is connected to ‫ عاد‬and the pronoun is in reference to ‫آيات‬  ‫ ملقي‬has a dhamma on the ‫ م‬a sākin on the ‫ ل‬a kasra on the ‫ ق‬and it is the ‫ حال‬of the subject of ‫عاد‬  ‫ السلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it is ‫مضاف اليه‬MeaningAn adversary does not oppose these verses except that he returns, out of their intensity,surrendering and submitting his incapacity to oppose them.In terms of rhetoric (‫ )بديع‬the verse uses ‫ جناس الاشتقاق‬on two occasions; between ‫حوربت‬and ‫ حرب‬and also ‫ اعدي‬and ‫الاعادي‬ ‫ردت بلاغتها دعوي معارضها رد الغيور يد الجاني عن الحرم‬ Their eloquence routs their enemy’s claims, as a zealous man protects his wife from an assailant.  ‫ ردت‬means ‫( صرفت‬it averts) 116

 ‫( البلاغة في الكلام‬eloquence in speech) means ‫( مطابقته لمقتضي الحال مع فصاحته‬its suitability to the requirement of the moment with eloquence)  ‫ المعارضة‬means ‫( الايتان بالمثل‬performance of something similar)99  ‫ الغيور‬is in the intensive form (‫ )صيغة مبالغة‬from the word ‫( الغيرة‬concern)  ‫ الجاني‬is from ‫( الجناية‬crime) as it is said ‫ جني عليه جناية‬i.e. ‫( فعل به مكروها‬he committed an offence against him)  ‫ الحرم‬is (the man’s wife), its singular is ‫ حرمة‬and ‫ الحرمة‬is ‫( ما لا يحل انتهاكه‬that which is unlawful to neglect)Grammar  ‫ ردت بلاغتها‬consists of a verb with its subject  ‫ دعوي‬is its subject  ‫ معارضها‬is ‫مضاف اليه‬  is ‫( مفعول مطلق تشبيهي‬a comparitative unrestricted object) i.e. ‫( ردا مثل رد‬averting just as (the zealous man) averts…)  ‫ الغيور‬has a fatha on the ‫ غ‬a dhamma on the ‫ ي‬and it is ‫ مضاف اليه‬by annexing the infinitive (‫ )رد‬to its subject (‫)الغيور‬  ‫ يد‬is the object of ‫رد‬  ‫ الجاني‬is ‫مضاف اليه‬  ‫ عن الحرم‬has a dhamma on the ‫ ح‬a fatha on the‫ ر‬and it is connected to ‫رد‬MeaningThe eloquence of these verses avert the adversary from his imitation, averting himpowerfully, just as the strong and zealous man averts the hand of the criminal from his wife.99 In retaliation to the Qur’ān 117

‫لها معان كموج البحر في مدد وفوق جوهره في الحسن والقيم‬ Meaning’s they have like the wide sea’s waves, their beauty and worth more precious than the ocean’s treasures. ‫فما تعد ولا تحصي عجائبها ولا تسام علي الاكثار بالسأم‬ Their marvels stand beyond count and reckoning. None grows tired of them, however oft- repeated.  ‫ معاني‬is the plural of ‫ معني‬this is ‫( ما يراد من اللفظ‬the import or intended sense of a word)  ‫ الموج‬means ‫( الاضطراب‬commotion i.e. waves)  ‫ المدد‬means ‫( زيادة‬abundant supply)  ‫ القيم‬is the plural of ‫( قيمة‬worth) it is ‫( ما يرغب به ثمن المثل‬that which increases the required price)100  ‫ عجائب‬is the plural of ‫( عجيبة‬a marvel) and it is such a thing that is incomparable (‫)الشئ العديم النظير‬  ‫ لا تسام‬means ‫( لا توصف‬they are not stigmatised)  ‫ الاكثار‬means ‫( الكثير الذي لا غاية له‬unlimited)  ‫ السأم‬means ‫( الملالة‬weariness)Grammar  ‫ لها‬is the prefaced predicate and the pronoun is in reference to ‫آيات‬  ‫ معان‬is the deferred inceptive  ‫ كموج‬is the qualification of ‫معان‬  ‫ البحر‬is ‫مضاف اليه‬100 The difference between (‫ )قيمة‬and (‫ )ثمن‬is that ‫ قيمة‬is the real worth of something whereas the ‫( ثمن‬price) isdetermined through mutual consent, regardless of whether its worth is excessive or deficient 118

 ‫ في مدد‬has a fatha on the ‫ م‬and the ‫ د‬and it is connected to the comparative meaning in the ‫ك‬  ‫ وفوق‬is conjuncted to the qualification of ‫)كموج البحر ( معان‬  ‫ جوهره‬is ‫مضاف اليه‬  ‫ في الحسن‬has a dhamma on the ‫ ح‬a sākin on the ‫ س‬and it is connected to the adverbial position (‫)محل الظرف‬101  ‫ والقيم‬has a kasra on the ‫ ق‬a fatha on the ‫ ي‬and it is conjuncted to ‫الحسن‬  ‫ فما‬is ‫( حرف نفي‬a particle of negation)  ‫ تعد‬has a dhamma on the ‫ ت‬a fatha on the ‫ ع‬and it is a verb of the imperfect tense in the passive voice  ‫ ولا تحصي‬is constructed in the passive voice and it is conjuncted to ‫تعد‬  ‫ عجائبها‬is the representative subject of ‫ تحصي‬and the representative subject of ‫ تعد‬is hidden within it, returning to ‫( المتنازع فيه‬that which contends for the verb) which is ‫عجائبها‬  ‫ ولا تسام‬hasout hamza and it has a dhamma on the ‫ ت‬a fatha on the ‫ س‬and it is conjuncted to ‫ تعد‬Its representative subject is hidden within it, returning to ‫آيات‬  ‫ علي الاكثار بالسأم‬has a kasra on the ‫ إ‬of ‫ الإكثار‬a fatha on the ‫ س‬with tashdīd of ‫بالسأم‬ and they are both connected to ‫تسام‬MeaningThe meanings of these verses are beyond measure, resembling the waves of the ocean intheir abundant supply, yet they are far superior to the ocean’s treasures, both in beauty andworth. Regardless of their unlimited meanings, they are not stigmatised with wearinesssince their marvels cannot be enumerated nor encompassed.101 The ‫( ظرف‬adverbial noun) is ‫فوق‬ 119

قرت بها عين قاريها فقلت له لقد ظفرت بحبل الله فاعتصم‬They delighted the soul and senses of one that recited them. So I told him: ‘Yours is God’s rope – so hold on tight!’‫اطفأت حر لظي من وردها الشبم‬ ‫ان تتلها خيفة من حر نار لظي‬ If you recite them in fear of a blazing Fire, their wellsprings shall extinguish that fire and heat.  ‫ قرت‬means ‫( بردت بالسرور وزاد نورها‬it became cool out happiness and its light increased)  ‫ الظفر‬means ‫( الفوز‬victory)  ‫ بحبل‬means ‫( بسبب يوصلك الي دار كرامته‬by means of access unto His generosity ‫)سبحانه وتعالى‬  ‫ فاعتصم‬means ‫( استمسك به‬hold fast to it)  ‫ التلاوة‬means ‫( القراءة‬recitation)  ‫ الخيفة‬means ‫( الخوف‬fear)  ‫ لظي‬means ‫( جهنم‬the hell fire) and it is one of the names of fire  ‫ وردها‬means ‫( موردها‬its watering pool)  ‫ الشبم‬means ‫( البارد‬cold)Grammar  ‫ قرت‬has a fatha on the ‫ ق‬and the ‫ ر‬with tashdīd and it is a verb of the perfect tense with the sākin ‫ ت‬indicating the feminine form  ‫ بها‬is connected to ‫ قرت‬and the pronoun is in reference to ‫آيات‬  ‫ عين‬is the subject of ‫قرت‬  ‫ قاريها‬is ‫مضاف اليه‬  ‫ فقلت‬has a dhamma on the ‫ ت‬and it consists of a verb and its subject  ‫ له‬is connected to ‫قارئ‬ 120

 ‫ لقد‬is ‫ حرف تحقيق‬the particle which denotes the affirmation of truth or certainty  ‫ ظفرت‬has a fatha on the ‫ ت‬and it is a verb with its subject. This clause is the complement of an omitted oath  ‫ بحبل‬is connected to ‫ظفرت‬  ‫ الله‬is ‫مضاف اليه‬  ‫ فاعتصم‬is an imperative with its subject  ‫ ان‬is ‫( حرف شرط‬a conditional particle)  ‫ تتلها‬is the ‫( فعل الشرط‬the conditional verb) and it is in the apocopate form due to ‫ان‬ this is indicated by the omission of the ‫و‬  ‫ خيفة‬has a kasra on the ‫ خ‬and it is ‫( مفعول لاجله‬an object denoting purpose)  ‫ من حر‬is connected to ‫خيفة‬  ‫ نار‬is ‫ مضاف اليه‬and ‫مضاف‬  ‫ لظي‬is ‫مضاف اليه‬  ‫ اطفأت‬has a fatha on the ‫ ت‬and it is a verb of the perfect tense with its subject. this is the complement of ‫( فعل الشرط‬the conditional verb)  ‫ حر‬is the object of ‫اطفأت‬  ‫ لظي‬is ‫ مضاف اليه‬and it serves to replace ‫( المضمر‬the concealed – by means of a pronoun) with ‫( الظاهر‬the apparent meaning)102  ‫ من وردها‬has a kasra on the ‫ و‬a sākin on the ‫ ر‬and it is connected to ‫اطفأت‬  ‫ الشبم‬has a fatha on the‫ ش‬a kasra on the ‫ ب‬and it is the qualification of ‫وردها‬MeaningThese verses do indeed bring coolness to the eyes of their reciter, thus I say to him; ‘by Allāh‫ سبحانه وتعالى‬you have indeed gained victory from Allāh ‫ سبحانه وتعالى‬by means of your access‫ه‬102 Rather than concealing ‫ لظي‬in a pronoun to return back to it i.e. ‫ حر‬the pronoun has been made apparentby ‫لظي‬ 121

o His generosity ‫ سبحانه وتعالى‬so hold fast to it. If you read these verses fearful of the hellfire, you shall indeed extinguish its heat from the cool watering pool.’103The poet resembled ‫ آيات‬to ‫( الماء‬water) because the ‫ آيات‬are the means of life for the soul,just as water is the means of life for the body. Therefore, he made the ‫ مورد‬i.e the mouth104sufficient for extinguishing the fire.‫كانها الحوض تبيض الوجوه به من العصاة وقد جاؤه كالحمم‬Like the pool of Paradise they make sinners’ faces shine, though they had come to it as black as charcoal.‫فالقسط من غيرها في الناس لم يقم‬ ‫وكالصراط وكالميزان معدلة‬Like the Bridge over Hell, and the Balance of Right. Justice made by another shall not be true among mankind.  ‫ الحوض‬means ‫( الكوثر‬the pond of paradise)  ‫ العصاة‬is the plural of ‫ عاص‬which is the opposite of ‫( المطيع‬obediant)  ‫ الحمم‬is the plural of ‫( حممة‬charcoal) and it means ‫جمرة انطفأت نارها وبقيت فحمة مسودة‬ (the embers when the fire has been extinguished and the coal remains black)  ‫ القسط‬means ‫( العدل‬justice)  ‫ الصراط‬is ‫( جسر منصوب علي متن جهنم‬a bridge extended over the midst of hell)  ‫ الميزان‬is ‫( ما يوزن به اعمال المكلفين‬the balance with which the deeds of those under obligation shall be weighed) and ‫( الوزان‬the weigher) is Jibrīl ‫عليه السلام‬  ‫ الناس‬is ‫( اسم جمع‬collective noun) for ‫انسان‬  ‫ الاقامة‬means ‫( الدوام‬perpetual)103 Bear in mind that ‫ ورد‬is also a set portion of the Qurān, derived from its use to mean a watering pool sinceanimals and humans alike visit again and again to quench their thirst, hence the former signification104 Since it is used in recitation 122

mmar  ‫ كانها‬is ‫( حرف تشبيه‬a particle of comparison) and the pronoun is in reference to ‫آيات‬ which is its subject-noun  ‫ الحوض‬is its predicate  ‫ تبيض الوجوه‬consists of a verb with its subject and it is the ‫ حال‬of ‫الحوض‬  ‫ به‬is connected to ‫ تبيض‬and it serves to link the ‫ حال‬to its possessor (‫)الحوض‬  ‫ من العصاة‬is the ‫ حال‬of ‫الوجوه‬  ‫ وقد‬is ‫ حرف تحقيق‬whilst ‫ جاؤه‬is comprised of a verb, its subject and its object. This is the of ‫ من العصاة‬The linking ‫ و‬and the ‫ ه‬are in reference to ‫الحوض‬  ‫ كالحمم‬has a dhamma on the ‫ ح‬a fatha on the ‫ م‬first and it is in the position of the ‫ حال‬of the ‫ و‬in ‫ جاؤه‬thus it is ‫( حال متداخلة‬an intermixed state) 105  ‫ وكالصراط وكالميزان‬are both conjuncted to the predicate of ‫ آيات‬i.e. ‫ حق‬in the eleventh verse precedes this one106  ‫ معدلة‬is ‫( تمييز‬specification)  ‫ فالقسط‬has a kasra on the ‫ ق‬and it is the inceptive  ‫ من غيرها في الناس‬are both connected to ‫يقم‬  ‫ لم يقم‬has a dhamma on the ‫ ي‬a kasra on the ‫ ق‬and it is the predicate of ‫القسط‬MeaningIt is as though the verses brighten the faces of the reciters just as the pond of Kautharilluminates the faces of the sinners when they come to it as black as charcoal. The poet gaveexpression to people with the use of faces (‫)الوجوه‬, clarifying them as sinners (‫)العصاة‬, and healso gave expression to water through the use of the pond (‫)الحوض‬, since it is the place ofwater.Indeed these verses are true, upright and just; they are upright like the Bridge and resemblethe Balance in perpetual justice, such justice that apart from these verses, it does not existwith the people, rather it has been revoked.105 This means that it is the ‫ حال‬of the pronoun in ‫ جاؤه‬which happens to be the subject and gives the meaningof ‘they’106 ‫آيات حق من الرحمن محدثة قديمة صفة الموصوف بالقدم‬ 123

تجاهلا وهو عين الحاذق الفهم‬ ‫لا تعجبن لحسود راح ينكرها‬Be not amazed at an envier who denies them, pretending unawareness though he has a deep understanding. ‫قد تنكر العين ضوء الشمس من رمد وينكر الفم طعم الماء من سقم‬ A sick eye may deny the light of the sun; a sick tongue may even abhor the taste of water.  ‫ العجب‬means ‫( الاستعظام‬reckoning)  ‫ الحسود‬is ‫( الذي يتمني زوال النعمة عن غيره سواء وصلت اليه ام لا‬one who wishes that a blessing may depart from another, regardless of whether it might be transferred to himself or not)  ‫ راح ينكرها‬means ‫( ذهب يجهدها‬he set out to deny them)  ‫ تجاهلا‬means ‫( ان يظهر الجهل من نفسه وليس عنده‬feigning ignorance)  ‫ الحاذق‬means ‫( الماهر‬proficient)  ‫ الفهم‬means ‫( الكثير الفهم‬abundant understanding)  ‫ الرمد‬is an illness which afflicts the eye (i.e. ophthalmia)  ‫ السقم‬means ‫( المرض‬sickness)Grammar  ‫ لا‬is ‫( حرف نهي‬a particle of prohibition)  ‫ تعجبن‬has a sākin on the ‫ ن‬without tashdīd and it is a verb of the imperfect tense with its subject hidden within it, out of necessity  ‫ لحسود‬has a kasra on the ‫ ل‬a fatha on the ‫ ح‬a dhamma on the ‫ س‬and it is connected to ‫تعجبن‬  ‫ راح‬is the qualification of ‫حسود‬  ‫ ينكرها‬is the ‫ حال‬of the subject of ‫ راح‬which is hidden within it  ‫ تجاهلا‬is ‫( مفعول لاجله‬an object denoting purpose)  ‫ وهو‬has a sākin on the ‫ ه‬and it is the inceptive  ‫ عين‬is its predicate 124

 ‫ الحاذق‬is ‫مضاف اليه‬  ‫ الفهم‬has a fatha on the ‫ ف‬a kasra on the ‫ ه‬and it is the qualification of ‫ الحاذق‬This nominal clause is the ‫ حال‬of the subject of ‫ تنكر‬which is hidden within it  ‫ قد‬is ‫حرف تحقيق‬  ‫ تنكر العين‬consists of a verb and its subject  ‫ ضوء‬is its object  ‫ الشمس‬is ‫مضاف اليه‬  ‫ من رمد‬is connected to‫ تنكر‬as this is the ‫( علة‬cause) for it (to disallow the sun)  ‫ وينكر الفم‬has a tashdīd107 on the ‫ ك‬and it is a verb with its subject and it is conjuncted to ‫تنكر العين‬  ‫ طعم‬is the object of ‫ينكر‬  ‫ الماء‬is ‫مضاف اليه‬  ‫ من سقم‬has a fatha on the ‫ س‬and the ‫ ق‬and it is conjuncted to the second ‫ ينكر‬as it is the ‫( علة‬cause) for it (to disguise the taste of water)MeaningO believer, let not the jealous cause you to wonder in these verse, for the messenger ‫ﷺ‬ascribed his jealousy in denying the verses to feigned ignorance, whereas the actual case isthat he is knowledgeable and not ignorant, rather he is the epitome of proficiency with anabundance of understanding, but there is a sickness in his heart which causes him to denythe verses. As indeed, when the perceptive eye is afflicted with ophthalmia, it disallows thelight of the sun and when one becomes ill, the mouth disguises the taste of sweet water. ‫يا خير من يمم العافون ساحته سعيا وفوق متون الاينق الرسم‬O best of those whose courtyard is sought by the needy; they run, or ride the backs of tirelesscamels. ‫ومن هو الآية الكبري لمعتبر ومن هو النعمة العظمي لمغتنم‬107 Hence, the meaning of the verb is ‘to disguise’ 125

greatest sign for those who seek to learn! O greatest grace for those who seek to gain!  ‫ يمم‬means ‫( قصد‬to endeavour)  ‫ العافون‬is the plural of ‫ عاف‬which means ‫( طالب المعروف‬one who seeks goodness)  ‫ الساحة‬means ‫ الناحية‬here it means ‫( حريم الدار‬the courtyard of a house)  ‫ السعي‬means ‫( المشي السريع‬fast walking)  ‫ المتن‬means ‫( الظهر‬the back) and its plural is ‫متون‬  ‫ الاينق‬is the plural of ‫( ناقة‬she-camel), originally it was ‫ انوق‬the ‫ و‬is made to precede the ‫ )اونق( ن‬due to the intolerability (‫ )استثقال‬of the dhamma on the ‫ و‬then the ‫ و‬is replaced with ‫ ي‬because stability (‫ )ثبات‬with ‫ ي‬is more common than stability with ‫( و‬therefore ‫)اينق‬  ‫ الرسم‬has a dhamma on the ‫ ر‬and the ‫ س‬and it is the plural of ‫ رسوم‬with a fatha on the ‫ ر‬and it is applied to that which makes markes upon the ground due to the vehemence of its tread (i.e. the she-camel)  ‫ الآية‬means ‫( العلامة‬the sign)  ‫ المعتبر‬is ‫( هو الذي يصرف فكره الي معرفة الحق من الباطل‬one who who devotes his contemplation in the cognisance of the truth, rather than falsehood)  ‫ النعمة‬is the singular of ‫ النعم‬and it means (an affluence of living)  ‫ العظمي‬is the feminine form of ‫( الاعظم‬the greatest)  ‫ المغتنم‬is from the saying ‫ اغتنمت الشئ‬which means ‫( اخذته غنيمة‬I took it as booty)Grammar  ‫ يا‬is ‫( حرف نداء‬a vocative particle)  ‫ خير من‬has a fatha on the ‫ م‬and it consists of the ‫( منادي منصوب‬the accusative object of the vocative particle) which is ‫ خير‬and the conjunct ‫ من‬as ‫مضاف اليه‬  ‫ يمم العافون ساحته‬is comprised of a verb, its subject and its object, this clause is the complement of ‫ من‬and the ‫ ه‬in ‫ ساحته‬returns back to it  ‫ سعيا‬is the ‫ حال‬of ‫العافون‬ 126

 ‫ وفوق‬is ‫( ظرف‬an adverbial noun) connected to an omitted ‫ حال‬i.e. ‫( وركبانا فوق‬riding on)  ‫ متون‬has a dhamma on the ‫ م‬and the ‫ ت‬and it is ‫ مضاف اليه‬and ‫مضاف‬  ‫ الاينق‬has the ‫ ي‬preceding the ‫ ن‬and it is ‫مضاف اليه‬  ‫ الرسم‬has a dhamma on the ‫ ر‬and the ‫ س‬and it is the qualification of ‫الاينق‬  ‫ ومن‬has a fatha on the ‫ م‬and it is ‫( اسم موصول‬a conjunct) conjuncted to (the preceding) ‫ من‬which is in the genitive case as it is annexed to ‫خير‬  ‫ هو الآية‬consists of the inceptive and its predicate, this nominal clause is the complement of ‫من‬  ‫ الكبري‬is the qualification of ‫الآية‬  ‫ لمعتبر‬has a fatha on the ‫ ت‬a kasra on the ‫ ب‬and it is connected to ‫الآية‬  ‫ ومن‬is ‫( موصول اسمي‬a conjunct noun) and it is also conjuncted to (the first) ‫من‬  ‫ هو النعمة‬consists of the inceptive and its predicate and this is the complement of ‫من‬  ‫ العظمي‬is the qualification of ‫النعمة‬  ‫ لمغتنم‬has a kasra on the ‫ ن‬and it is conjuncted to ‫النعمة‬MeaningO the most excellent, the one whose courtyard is endeavoured by the seekers, hastening onfoot and swiftly on camel-back, as in the verse of the Qur’ān:108ٍ‫َيأْتُو َك ِر َجالًا َوعََلى كُ ِّل ضَاِمر‬They will come to you, on foot and on every lean she-camel.O the greatest sign for the one who desires cognisance with the truth as opposed tofalsehood.O the greatest blessing for the one who wishes to acquire it, this being guidance to Islām.In terms of rhetoric (‫)بديع‬, the second verse uses ‫( الموازنة‬it is equiponderant), this when twoclauses (‫)القرينتان‬109 are equal in ‫( الوزن‬meter) without ‫( التقفية‬being made to rhyme).108 Surah 22:27 127

سريت من حرم ليلا الي حرم كما سري البدر في داج من الظلم‬You rose by night from sanctuary to sanctuary, as the full moon travels through the firmament of dark.‫من قاب قوسين لم تدرك ولم ترم‬ ‫وبت ترقي الي ان نلت منزلة‬And through the night you rose until you gained a stage of Two Bows’ Length hitherto never reached or hoped for.  ‫ سريت‬means ‫( سرت ليلا‬you travelled by night)  ‫ الحرم‬means ‫( المكان المحترم‬a sacred place)  ‫ البدر‬is a full moon (‫)القمر عند كمالها‬  ‫ الداجي‬means ‫( المظلم‬the dark)  ‫ الرقي‬means ‫( الصعود‬ascension)  ‫ قاب قوسين‬means ‫( مقدارهما‬at the measure of two bows length)110  ‫لم تدرك‬means ‫( لم يصل احد اليها‬no-one shall ever be able to reach it)  ‫ لم ترم‬means ‫( لم تطلب لعزة مكانها‬due to the distinction of the station it shall not be sought after)Grammar  ‫ سريت‬has a fatha on the ‫ ت‬and it is a verb with its subject  ‫ من حرم ليلا الي حرم‬are both connected to ‫سريت‬  ‫ كما‬where ‫ ك‬is a preposition and the ‫ ما‬is in the genitive case, it is also ‫( مصدرية‬it gives the following verb the meaning of its infinitive)109 ‫ القرينة‬is a clause which is considered to be connected with a similar clause preceding or following it,together they are known as ‫القرينتان‬110‫ قاب‬is the portion of the bow that is between the part that is grasped by the hand and the curved extremity,there are two of these in every bow known as ‫ قابان‬According to some, the following verse of the Qur’ān is aninverted phrase: ‫ فكان قاب قوسين‬meaning ‫‘ فكان قابي قوس‬And he was at the measure of the two portions betweenthe part that which is grasped by the hand and each of the curved extremities of a bow.’ It has also been saidthat it means, at (the distance of) the length of two bows. 128

 ‫ سري البدر‬is a verb and its subject, and this is the complement of ‫ما‬  ‫ في داج‬is connected to ‫سري‬  ‫ من الظلم‬has a dhamma on the ‫ ظ‬a fatha on the ‫ ل‬and it is the qualification of ‫داج‬  ‫ وبت‬has a kasra on the ‫ ب‬a fatha on the ‫ ت‬with tanwīn and it is an defective verb of the perfect tense with the ‫ ت‬as its subject-noun  ‫ ترقي‬has a fatha on the ‫ ت‬and the ‫ ق‬and it is the predicate of ‫بت‬  ‫ الي‬is a preposition  ‫ ان‬has a fatha on the ‫ أ‬and it is ‫( موصول حرفي‬a conjunct noun)  ‫ نلت‬has a kasra on the ‫ ن‬a fatha on the ‫ ت‬and the verb with its subject is the complement of ‫ ان مصدرية‬Thus, ‫ ان‬and its complement explain an infinitive which is genitive due to ‫الي‬  ‫ منزلة‬is the object of ‫نلت‬  ‫ من قاب‬is the qualification of ‫منزلة‬  ‫ قوسين‬has a fatha on the ‫ س‬and it is ‫مضاف اليه‬  ‫ لم تدرك‬is constructed in the passive voice and its representative subject is hidden within it, returning back to ‫منزلة‬  ‫ ولم ترم‬has a dhamma on the ‫ ت‬a fatha on the ‫ ر‬and it is conjuncted to ‫لم تدرك‬MeaningO messenger of Allāh ‫ ﷺ‬you travelled by night from al-Masjid al-Harām to al-Masjid al-Aqsā , just as the full moon travels in the dark night. You ‫ ﷺ‬did not cease to ascend untilyou reached a close station to the divine presence at a distance of two bows length. This issuch a station that that no other Prophet other than you ‫ ﷺ‬has reached, nor has it beensought after due to its distinction.The comparison is to illustrate the speed of the journey, perfection, illumination andtraversing distances.111111 ‫ منازل‬is the plural of ‫ منزل‬which is the space which one traverses in a journey 129

‫والرسل تقديم مخدوم علي خدم‬ ‫وقدمتك جميع الانبياء بها‬There all of the Prophets gave you precedence. The Messengers too, as servants give way to their master. ‫وانت تخترق السبع الطباق بهم في موكب كنت فيه صاحب العلم‬You broached the seven-tiered skies, with them behind you, in a procession where you were the standard bearer!  ‫ التقديم‬is the opposite of ‫( التأخير‬deferment) and ‫( المقدم‬the one who has precedence) is at the status of ‫( المخدوم‬a master) and the ‫( المتأخر‬the one who is deferred) is at the level of ‫( الخادم‬a servant)  ‫ اخترق الطريق‬means that he traversed the path (‫)قطعه‬  ‫ السبع الطباق‬are ‫( السماوات السبع‬the seven skies), derived from the verse of the Qur’ān:112 ‫( اَلّ ِذي َخلَ َق سَْب َع َس َما َوا ٍت طَِباقًا‬The One Who created the seven heavens atop each other). ‫ الطباق‬is the plural of or and it means that some heavens are on top of others, with different realities. Al-Kamāl al-Damīrī relates from Ka’b al-Ahbār that he said, ‘Allāh ‫ تعالى‬created the first sky from confined water (‫)موج مكفوف‬, the second from rock, the third from iron, the fourth from copper (‫)نحاس‬, the fifth from silver, the sixth from gold and the seventh from ruby.’  ‫ موكب‬is a procession of cavaliers (‫)الجماعة من الفرسان‬, the signification here is a procession of Angels  ‫ العلم‬is ‫( رمح في رأسه راية‬a spear with a flag tied upon the top, i.e. a standard). Here, the meaning of ‫ صاحب العلم‬is the chief of a nation, the one who has precedence over them; the intention is not however, the standard-bearerGrammar  ‫ وقدمتك جميع‬consists of a verb, its object and its subject  ‫ الانبياء‬is ‫مضاف اليه‬112 Surah 67:3 130

 ‫ بها‬is connected to ‫ قدمتك‬the ‫ ب‬is ‫( الظرفية‬adverbial)113 and the ‫ ها‬refers back to ‫المنزلة‬ (see the previous verse)  ‫ والرسل‬For the genitive case it is conjuncted to ‫ الانبياء‬by means of conjuncting ‫الخاص‬ (the specific) to ‫( العام‬the general). For the nominative case, it is conjuncted to ‫جميع‬ and for the accusative case it is considered as ‫( مفعول معه‬the comitative object)  ‫ تقديم‬is ‫( مفعول مطلق‬an unrestricted object)  ‫ مخدوم‬is ‫مضاف اليه‬  ‫ علي خدم‬has a fatha on the ‫ خ‬and the ‫ د‬and it is connected ‫تقديم‬  ‫ وانت‬is the inceptive  ‫ تخترق السبع‬consists of a verb, its subject and its object, this is the predicate of ‫انت‬  ‫ الطباق‬has a kasra on the ‫ ط‬and it is the qualification of ‫السبع‬  ‫ بهم‬is connected to an omitted ‫ حال‬i.e. ‫( مارا بهم‬passing by them)  ‫ في موكب‬has a fatha on the ‫ م‬a kasra on the ‫ ك‬and it is also connected to the omitted ‫حال‬  ‫ كنت‬has a fatha on the ‫ ت‬and it is a defective verb of the perfect tense with the ‫ت‬ as its subject-noun  ‫ فيه‬is connected to ‫ كان‬and the pronoun is in reference to ‫موكب‬  ‫ صاحب‬is the predicate of ‫كان‬  ‫ العلم‬has a fatha on the ‫ ع‬and the ‫ ل‬and it is ‫مضاف اليه‬MeaningAll of the Prophets and Messengers ‫ عليهم السلام‬gave you ‫ ﷺ‬precedence in status, suchprecedence that is given to the master over his servants. And you traversed the seven skies,one after another, in such a state that you passed by one messenger after another. Indeedyou passed by Adam ‫ عليه السلام‬in the first sky, Īsā ‫ عليه السلام‬and Yahyā ‫ عليه السلام‬in thesecond sky, Yūsuf ‫ عليه السلام‬in the third sky, Idrīs ‫ عليه السلام‬in the fourth sky,113 Denotes time and place, adverbially 131

rūn ‫ عليه السلام‬in the fifth sky, Mūsā ‫ عليه السلام‬in the sixth sky, and Ibrāhīm ‫ عليه السلام‬inthe seventh sky. And in the group of the noble Angels you are the possessor of salutationand honour (‫)صاحب التحية والاكرام‬. ‫حتي اذا لم تدع شأوا لمستبق من الدنو ولا مرقي لمستنم‬ Until your closeness left no space for others on the quest; nor summit for others to attain.  ‫ حتي‬here is the ‫( غاية‬limit) of ‫( تخترق‬you traversed until…)  ‫ تدع‬means ‫( تترك‬you left)  ‫ شأوا‬means ‫( غاية‬aspiration)  ‫ لمستبق‬means ‫( ساع لسبق‬the who hastens to achieve precedence)  ‫ الدنو‬means ‫( القرب‬proximity)  ‫ مرقي‬is the place of ascension  ‫ لمستنم‬means ‫( طالب الرفعة‬the one who seeks loftiness)Grammar  ‫ حتي‬is ‫( حرف غاية‬a particle denoting the end of an extent)  ‫ اذا‬is ‫( ظرف زمان‬an adverbial noun of time) without the meaning of ‫( الشرط‬condition)  ‫لم تدع‬has a fatha on the ‫ د‬and consists of the ‫ جازم‬and the ‫مجزوم‬  ‫ شأوا‬has a fatha on the ‫ ش‬a sākin on the ‫ أ‬and it is the object of ‫تدع‬  ‫ لمستبق‬has a dhamma on the ‫ م‬a sākin on the ‫ س‬a fatha on the ‫ ت‬a kasra on the ‫ ب‬and with ‫ من الدنو‬they are both connected to ‫تدع‬  ‫ ولا مرقي‬has tanwīn and it is conjuncted to ‫شأوا‬  ‫ لمستنم‬has a dhamma on the first ‫ م‬a sākin on the ‫ س‬a fatha on the ‫ ت‬a kasra on the ‫ن‬ and it is also connected to ‫تدع‬MeaningYou did not cease to traverse until such a time, in which you did not leave any aspiration forthe one seeking precedence in proximity, nor did you leave any place of ascension for theone seeking loftiness. 132

خفضت كل مقام بالاضافة اذ نوديت بالرفع مثل المفرد العلم‬All other ranks lay beneath you in conjunction, when see! you are addressed directly, yournoun alone His object.‫عن العيون وسر أي مكتتم‬ ‫كيما تفوز بوصل أي مستتر‬All this that you should triumph through Arrival. Hidden from sight – how hidden a secret!  ‫ الخفض‬is the opposite of ‫( الرفع‬elevation), meaning a state of diminution in terms of rank  ‫ المقام‬means a rank  ‫ الاضافة‬means ‫( النسبة‬connection)  ‫ النداء‬means proclamation  ‫ المفرد‬is one who is unique amongst his people  ‫ العلم‬is a distinguished and well-known person with a high standing  ‫ تفوز‬means ‫( تظفر‬you are victorious)  ‫ الوصل‬is the opposite of ‫( القطع‬disconnection)  ‫ المستتر‬means ‫( المحجوب‬concealed)  ‫ العيون‬is the plural of ‫( العين‬eye)Grammar  ‫ خفضت‬has a fatha on the ‫ ت‬and it is a verb with its subject  ‫ كل‬is its object  ‫ مقام‬has a fatha on the ‫ م‬and it is ‫مضاف اليه‬  ‫ بالاضافة‬is connected to ‫خفضت‬  ‫ اذ‬is an adverbial noun for the perfect tense and it is also connected to ‫خفضت‬  ‫ نوديت‬has a dhamma on the ‫ ن‬a kasra on the ‫ ي‬it is a verb of the perfect tense and it is indeclinable as it is in the passive voice (‫)مبني للمفعول‬, with the ‫ ت‬as its representative subject 133

 ‫ بالرفع‬is connected to ‫نوديت‬  ‫ مثل‬is the qualification of an omitted infinitive (‫)مصدر محذوف‬114 and it is in the accusative case as it is ‫( مفعول مطلق‬an unrestricted object)  ‫ المفرد‬is ‫مضاف اليه‬  ‫ العلم‬has a fatha on the ‫ ع‬and the ‫ ل‬and it is the qualification of ‫المفرد‬  ‫ كي‬is a causative preposition and the ‫ ما‬is extra  ‫ تفوز‬is a verb of the imperfect tense in the accusative case due to an implied ‫ ان‬after ‫كي‬  ‫ بوصل‬is connected to ‫تفوز‬  ‫ أي‬has a fatha on the hamza, a tashdīd on the ‫ ي‬with kasra and it is the qualification of ‫وصل‬  ‫ مستتر‬is ‫مضاف اليه‬  ‫ عن العيون‬is connected to ‫مستتر‬  ‫ وسر‬has a kasra on the ‫ س‬and it is conjuncted to ‫وصل‬  ‫ أي‬has a fatha on the hamza, a tashdīd on the ‫ ي‬with kasra and it is the qualification of ‫سر‬  ‫ مكتتم‬has a dhamma on the ‫ م‬a fatha on each ‫ ت‬and it is ‫مضاف اليه‬MeaningIn respect to your rank, you ‫ ﷺ‬have humbled every other rank when you ‫ ﷺ‬wereproclaimed with elevation, a proclamation of the distinguished and unique, so that you ‫ﷺ‬may triumph by attaining that which is concealed from the eyes of the onlookers – howhidden a sight, and by obtaining the secret concealed from all except you ‫ – ﷺ‬how hiddena secret.The collection of the words ‫ الخفض‬- ‫ الاضافة‬- ‫ النداء‬- ‫ الرفع‬-‫ المفرد‬- ‫ العلم‬in the first verse is abeautiful collection (due to their grammatical connotations)114 The omitted infinitive is ‫نداء‬ 134

و جزت كل مقام غير مزدحم‬ ‫فحذت كل فخار غير مشترك‬Unrivalled were the proud honours you received. None other was with you as you gained each degree.‫و عز ادراك ما اوليت من نعم‬ ‫و جل مقدار ما وليت من رتب‬ How glorious, the precious ranks you were granted! How hard to list the graces you received! ‫ الحيازة‬means ‫( الجمع‬collection) ‫ الفخار‬is a source of pride regarding particular qualities ‫ المشترك‬is the opposite of ‫( المختص‬distinguished) ‫ الجواز‬means ‫( المرور‬traversal) ‫ المقام‬means a rank ‫ الازدحام‬means ‫( المزاحمة‬competition) ‫ جل‬means ‫( عظم‬to be great) ‫ المقدار‬means ‫( القدر‬status) ‫ ما وليت‬means ‫( قلدت‬that which you have been entrusted) i.e. its affairs have been conferred to you ‫ الرتب‬is the plural of ‫( رتبة‬a high rank) ‫ عز الشئ‬means the thing became difficult – impossible ‫ الادراك‬here means ‫( الوجدان‬perception) ‫ اوليت‬means (you have been given) ‫ النعم‬is the plural of ‫( نعمة‬blessing)Grammar  ‫ فحذت‬has a dhamma on the ‫ ح‬a sākin on the ‫ ذ‬a fatha on the ‫ ت‬and it is a verb with its subject  ‫ كل‬is its object  ‫ فخار‬has a fatha on the ‫ ف‬and the ‫ خ‬and it is ‫مضاف اليه‬ 135

‫ غير‬is in the accusative case (a fatha on the ‫ )ر‬as it is the qualification of ‫كل‬ ‫ مشترك‬has a fatha on the ‫ ر‬and it is ‫مضاف اليه‬ ‫ و جزت‬has a dhamma on the ‫ ج‬a sākin on the ‫ ز‬and it is a verb with its subject ‫ كل‬is its object ‫ مقام‬has a fatha on the ‫ م‬and it is ‫مضاف اليه‬ ‫ غير‬is in the accusative case (a fatha on the ‫ )ر‬as it is the qualification of ‫كل‬ ‫ مزدحم‬has a dhamma on the ‫ م‬a sākin on the ‫ ز‬a fatha on the ‫ د‬and ‫ ح‬and it is ‫مضاف‬ ‫اليه‬ ‫ و جل‬has a fatha on the ‫ ج‬and it is a verb of the perfect tense ‫ مقدار‬is its subject ‫ ما‬is ‫( موصول اسمي‬a conjunct noun) in the genitive position due to ‫( الاضافة‬annexation with ‫)مقدار‬ ‫ وليت‬has a dhamma on the ‫ و‬a tashdīd on the ‫ ل‬with kasra, a sākin on the ‫ ي‬a fatha on the ‫ ت‬and it is an indeclinable verb of the past tense, in the passive voice – the ‫ت‬ being its representative subject. This is the ‫( صلة‬complement) of ‫ ما‬and the returning pronoun has been omitted i.e. ‫ وليته‬you have been entrusted (it) ‫ من رتب‬has a dhamma on the ‫ ر‬a fatha on the ‫ ت‬and it is the explication of ‫ ما‬and it is connected to ‫وليت‬ ‫ و عز‬has a fatha on the ‫ ع‬and ‫ ز‬with tashdīd, and it is a verb of the past tense conjuncted to ‫جل‬ ‫ ادراك‬has a kasra on the hamza and it is the subject of ‫عز‬ ‫ ما‬is ‫( موصول اسمي‬a conjunct noun) in the genitive position due to ‫( الاضافة‬annexation with ‫)ادراك‬ ‫ اوليت‬has a dhamma on the hamza, a sākin on the ‫ و‬a kasra on the ‫ ل‬and it is an indeclinable verb of the past tense, in the passive voice. This is the ‫( صلة‬complement) 136

of ‫ ما‬and the returning pronoun has been omitted i.e. ‫ اوليته‬you have been entrusted (it) ‫ من نعم‬has a kasra on the ‫ ن‬a fatha on the ‫ ع‬and it is the explication of ‫ ما‬and it is connected to ‫اوليت‬MeaningYou ‫ ﷺ‬have collected every single honour, independently, without any other participant.You ‫ ﷺ‬have traversed each and every station, solely yourself, without any competitor.How great is the noble position you ‫ ﷺ‬have been entrusted, that it is impossible to attainthe perfection of the exalted qualities which you ‫ ﷺ‬have been granted.In terms of rhetoric, the first verse uses paronomasia (‫ )الجناس المحرف‬by using ‫ حذت‬and ‫جزت‬The second verse contains ‫( الجناس الناقص‬defective paronomasia) by using ‫ وليت‬and ‫اوليت‬(see footnote 88)‫من العناية ركنا غير منهدم‬ ‫بشري لنا معشر الاسلام ان لنا‬Good news for us, people of Islam! For we possess a pillar of God’s care that shall not be overthrown.‫باكرم الرسل كنا اكرم الامم‬ ‫لما دعا الله داعينا لطاعته‬When God, our Summoner, called us to serve Him through the noblest of Messengers, we became the noblest of nations.  ‫ بشري‬is a noun derived from the word which is generally used to indicate glad tidings, useful for mankind  ‫ المعشر‬is a collective body whose state of circumstances is one  ‫ العناية‬is from ‫( عني بحاجتي‬he became concerned with my need) i.e. ‫اعتني بها‬  ‫( ركن الشئ‬the pillar of something) is that which can be depended upon (‫)ما يعتمد عليه‬  ‫ الانهدام‬means ‫( التغير‬ceasing to have the quality which it had)  ‫ دعا‬means ‫( سمي‬to name)  ‫( داعينا‬one who invites us) i.e. the messenger ‫ﷺ‬ 137

 ‫ الطاعة‬is the opposite of ‫المعصية‬  ‫ الامم‬is the plural of ‫( الامة‬a nation)Grammar  ‫ بشري‬is the inceptive and its qualification has been omitted, i.e. ‫( بشري عظيمة‬great glad tidings)  ‫ لنا‬is its predicate  ‫ معشر‬is accusative due to distinction (‫ )الاختصاص‬with an omitted verb, the implication being ‫( اخص‬I specify)  ‫ الاسلام‬is ‫مضاف اليه‬  ‫ ان‬can be read with a kasra or a fatha on the hamza, and a tashdīd on the ‫ن‬  ‫ لنا‬is the prefaced predicate of ‫ان‬  ‫ من العناية‬has a kasra on the ‫ ع‬a fatha on the ‫ ن‬and it is the ‫ حال‬of the pronoun in ‫لنا‬  ‫ ركنا‬is the deferred subject-noun of ‫ان‬  ‫ غير‬is in the accusative case as it is the qualification of ‫ركنا‬  ‫ منهدم‬is ‫مضاف اليه‬  This clause is ‫( تعليلية‬causative), if ‫ ان‬is read with a kasra on the hamza then it is ‫( تعليل مستأنف‬an inceptive causation)115 whereas if it is read with a fatha, then a ‫لام‬ ‫( العلة‬causative particle) has been implied, i.e. ‫لان‬  ‫ لما‬has fatha on the ‫ ل‬a tashdīd on the ‫ م‬and it is either ‫( حرف وجود لوجود‬a particle indicating an occurence due to another)116 or ‫( ظرف بمعني حين‬an adverbial noun with the import of ‘when’) according to two opinions  ‫ دعا الله‬comprises a verb and its subject115 This occurs during a sentence, but the causation is detached from the clause preceding it116 Its definition is as follows: ‫( حرف يدل على وجود شيء لوجود غيره‬a particle indicating the presence of somethingdue to the presence something else) 138

 ‫ داعينا‬is its object, the ‫ ي‬is given sākin according to the dialect of those who decline ‫( الاسم المنقوص‬the defective noun) in all three cases through the implication of vowel points117  ‫ لطاعته‬is connected to ‫داعينا‬  ‫ باكرم‬consists of the preposition and the genitive, and it is connected to ‫دعا‬  ‫ الرسل‬has a sākin on the ‫ س‬and it is ‫مضاف اليه‬  ‫ كنا‬consists of ‫ كان‬and its subject-noun  ‫ اكرم‬is its predicate  ‫ الامم‬is ‫مضاف اليه‬  ‫ كنا اكرم الامم‬This clause is the ‫( جواب‬complement) of ‫لما‬MeaningGreat glad tidings are for us, O Muslims, because we have a permanent law that shall not beabrogated. And when Allāh ‫ سبحانه وتعالى‬named our prophet ‫ ﷺ‬as the noblest of allmessengers, we became the most honoured nation from all those nations to have precededIslām. The proof for this is the verse of the Qur’ān:118 ‫ كُنتُم َخيرَ ُأ َمّ ٍة أُخرِ َجت ِللَّنا ِس‬i.e. you arethe best nation. And his nation is superior to all nations only because he ‫ ﷺ‬is the best of allmessengers.117 This means that the sākin remains on the ‫ ي‬in all cases, whereas an alternate view (and the most common)is that the ‫ ي‬is given a fatha when the word is in the accusative case (as is the occurrence here)118 Surah Āle Imrān 139

كنبأة اجفلت غفلا من الغنم‬ ‫راعت قلوب العدا انباء بعثته‬News that he was sent, made foemen quake, just as a lion’s roar shakes heedless sheep.‫حتي حكوا بالقنا لحما علي وضم‬ ‫ما زال يلقاهم في كل معترك‬ On every battlefield he did not shy to meet them, until lances made them seem like flesh upon a butcher’s block.  ‫ راعت‬means ‫( افزعت‬to frighten)  ‫ العدا‬are ‫( الاعداء‬enemies)  ‫ الانباء‬means ‫( الاخبار‬news)  ‫ البعثة‬means ‫( الرسالة‬sending forth)  ‫ النبأة‬means ‫( الصرخة‬roar)119  ‫ اجفلت‬means ‫( افزعت‬to frighten)  ‫ غفلا‬is the plural of ‫ اغفل‬and it means ‫( بليد‬stupid). ‫( غافل‬Headless) is one who has no perception of clear instructions  ‫( الغنم‬sheep) is ‫( اسم جنس‬a generic noun)  ‫ المعترك‬is the place of battle (‫ )موضع الاعتراك‬and it is (meant by this) ‫الازدحام في الحرب‬ (the feriocity of battle)  ‫ حكوا‬means ‫( شابهوا‬to resemble)  ‫ القنا‬is the plural of ‫ قناة‬which is a spear (‫)الرمح‬  ‫ الوضم‬is that upon which the butcher places the meat to be cut (i.e. a butchers block) in preparation for the customerGrammar  ‫ راعت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form  ‫ قلوب‬is its prefaced object  ‫ العدا‬can be read with a kasra or a dhamma on the ‫ ع‬and it has ‫( قصر‬see footnote 13). This is ‫مضاف اليه‬119 ‫ الصرخة‬may mean a scream, however the signification with sheep suggests that the roar of a lion is intended 140

‫ انباء‬has a fatha on the first hamza, a sākin on the ‫ ن‬a fatha on the ‫ ب‬and madd. This is the deferred subject of ‫راعت‬ ‫ بعثته‬has a kasra on the ‫ ب‬a fatha on the ‫ ث‬a kasra on the ‫ ت‬and this is ‫مضاف اليه‬ ‫ كنبأة‬has a fatha on the ‫ نأ‬a sākin on the ‫ ب‬a fatha on the hamza and it is in the position of the denotative of state (‫ )حال‬for ‫انباء‬ ‫ اجفلت‬is a verb of the perfect tense with its subject hidden within it returning back to ‫ نبأة‬and the following clause is its ‫( صفة‬epithet) ‫ غفلا‬has a dhamma on the ‫ غ‬a sākin on the ‫ ف‬and it is the object of ‫اجفلت‬ ‫ من الغنم‬has a fatha on the ‫ غ‬and the ‫ ن‬and it is the qualification of ‫ غفلا‬The ‫ من‬is for ‫( بيان‬explication) ‫ ما‬is ‫( حرف نفي‬a particle of negation) ‫ زال‬is a defective verb (see footnote 23) of the perfect tense and its subject-noun is hidden within it returning back to the messenger ‫ﷺ‬ ‫ يلقاهم‬has a dhamma on the ‫ م‬and it is a verb of the imperfect tense, the subject and object are hidden within it – the pronoun referring to the ‘enemies’ from amongst the disbelievers. This clause is in the accusative position as the predicate of ‫زال‬ ‫ في كل‬is connected to ‫يلقاهم‬ ‫ معترك‬has a dhamma on the ‫ م‬a sākin on the ‫ ع‬a fatha on the ‫ ت‬and the ‫ ر‬and this is ‫مضاف اليه‬ ‫ حتي‬is ‫( حرف ابتداء‬a particle of inception) ‫ حكوا‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is a verb of the perfect tense. Its subject is the pronoun referring back to ‫العدا‬ ‫ بالقنا‬has a fatha on the ‫ ق‬and the ‫ ن‬and it is connected to ‫حكوا‬ ‫ لحما‬has a fatha on the ‫ ل‬a sākin on the ‫ ح‬and it is the object of ‫حكوا‬ ‫ علي وضم‬has a fatha on the ‫ و‬and the ‫ ض‬and it is the qualification of ‫لحما‬ 141

ningIndeed the news of the messenger ‫ ﷺ‬being sent frightened the hearts of enemies andunsettled their state of affairs just as the roar of the lion frightens the hearts of the heedlesssheep. The messenger ‫ ﷺ‬did not cease to fight them until he ‫ ﷺ‬carved them up, andthey ended up like discarded meat upon the ground, eaten by predators, wild beasts andbirds.In terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫ )الجناس الشبيه بالمشتق‬where thetwo words resemble each other due to the similarity of their derivation (see footnote 16) byusing ‫ انباء‬and ‫نبأة‬ ‫ودوا الفرار فكادوا يغبطون به أشلاء شالت مع العقبان و الرخم‬ They longed to run away, almost jealous of the carrion borne away by hawks and vultures. ‫تمضي الليالي و لا يدرون عدتها ما لم تكن من ليالي الاشهر الحرم‬ The nights kept passing, but they forgot how many, apart from the nights of the Sacrosanct Months.  ‫ ودوا‬means (to long for)  ‫ الفرار‬means ‫( الهرب‬escape)  ‫ يكاد‬means ‫( يقارب‬to be close)  ‫ الغبطة‬is the wish to be in a like condition as the envied person without desiring that it should pass away from the latter (‫)تمني مثل حال المغبوط و لم يرد زوالها‬  ‫ أشلاء‬is the plural of (‫ )شلو‬with a kasra on the ‫ ش‬and a sākin on the ‫ ل‬and it means ‫( العضو من اللحم‬a severed limb of flesh)  ‫ شالت‬means ‫( ارتفعت‬to be raised)  ‫ العقبان‬is the plural of ‫( عقاب‬eagle)  ‫ الرخم‬is the plural of ‫( رخمة‬a vulture) and it is a type of bird which resembles the ‫النسر‬ (an eagle) and is fond of alighting upon carcasses  ‫ تمضي‬means ‫( تمروا‬to pass) 142

‫ الليالي‬is a non-analogous plural of ‫( ليلة‬a night). The intended meaning is days and nights, but the latter has been specified because enduring worries at night is more severe ‫ لا يدرون‬means ‫( لا يعلمون‬they do not know) ‫ العدة‬means ‫( العدد‬the number) ‫ذو الحجة‬ ‫ذو القعدة‬ ‫رجب‬ ‫( الاشهر الحرم‬the sacred months) are four: ‫المحرم‬‫ الحرم‬is the plural of ‫( حرام‬sacred)Grammar  ‫ ودوا‬has a fatha on the ‫ و‬a dhama on the ‫ د‬and it is a verb of the perfect tense with the pronoun as its subject referring to ‫العدا‬  ‫ الفرار‬has a kasra on the ‫ ف‬and it is the object of ‫ودوا‬  ‫ فكادوا‬is a (defective) verb of the perfect tense and the pronoun is its subject-noun  ‫ يغبطون‬has a fatha on the ‫ ي‬a sākin on the ‫ غ‬a kasra on the ‫ ب‬a dhamma on the ‫ط‬ and it is a verb of the imperfect tense with its subject. This clause is in the accusative position as the predicate of ‫كاد‬  ‫ به‬is connected to ‫ يغبطون‬and the pronoun is referring back to ‫الفرار‬  ‫ أشلاء‬has a fatha on each of the two hamza, a sākin on the ‫ ش‬a fatha on the ‫ ل‬and it has madd without nunation due to necessity, this is because it was originally ‫أشلاو‬ then the ‫ و‬is transformed into hamza due to the extremity (‫ )تطرف‬of the ‫ و‬after an extra (alif – ‫ )ا‬just like ‫ سماء‬This is the object of ‫يغبطون‬  ‫ شالت‬is a verb of the perfect tense and its subject is hidden within it returning back to ‫ أشلاء‬This clause is the qualification of ‫أشلاء‬  ‫ مع‬can be read with a fatha on the ‫ ع‬or a kasra and it is connected to ‫شالت‬  ‫ العقبان‬has a kasra on the ‫ ع‬and it is ‫مضاف اليه‬  ‫ و الرخم‬has a fatha on the ‫ ر‬and the ‫ خ‬and it is conjuncted to ‫العقبان‬ 143

 ‫ تمضي الليالي‬consist of a verb, its subject and an omitted conjunction i.e. ‫( و الايام‬and days) similar to the following example ‫( سرابيل تقيكم الحر اي والبرد‬clothes protect from the heat – and the cold)  ‫ و لا‬is ‫( حرف نفي‬a particle of negation)  ‫ يدرون‬is a verb of the imperfect tense with its subject  ‫ عدتها‬has a kasra on the ‫ ع‬and it is the object of ‫يدرون‬  ‫ ما‬is ‫( ظرفية مصدرية‬adverbial and gives the following verb the meaning of its infinitive)  ‫ لم تكن‬is the complement of ‫ ما‬and the subject-noun of is hidden within it returning back to ‫الليالي‬  ‫ من ليالي‬is the predicate of ‫تكن‬  ‫ الاشهر‬is ‫مضاف اليه‬  ‫ الحرم‬has a dhamma on the ‫ ح‬and the ‫ ر‬and it is the qualification of ‫الاشهر‬MeaningThe enemies longed to flee from battle due to the severity of the response they would bemet with, such that they would be overpowered by it. They wished that they could attainthe same fortune as the limbs of their comrades when the birds would swoop down and eatto their preference from the remains and carry away whatever they desired, so that theywould be liberated from their current position.For indeed, whenever the human being finds himself in a difficult position, and he cannotlocate an escape from his impediment nor be free from his difficulty, he wishes for death.And when he is overtaken by fear, he cannot distinguish between days and nights, nor canhe accurately surmise them. Therefore the days and nights continue to pass by them, whilstthey have no knowledge as to their number due to the severity of the fighting they arefaced with. Thus, whenever the sacred months begin they recognise the number of days andnights since the messenger ‫ ﷺ‬desists from fighting in these months out of consideration oftheir sanctity and in fulfillment of their rights. 144

‫كانما الدين ضيف حل ساحتهم بكل قرم الي لحم العدا قرم‬ As though Religion were a guest come upon their gate, met by voracious foes hungry for their flesh.  ‫ الدين‬means Islām  ‫ حل‬means ‫( نزل‬to descend)  ‫ الساحة‬means ‫( المكان‬place)  ‫ قرم‬with a sākin on the ‫ ر‬means ‫( السيد‬a man of distinction) and with a kasra it means a strong desire for flesh i.e. a strong desire to kill the enemies of the religionGrammar  ‫ كانما‬is ‫( حرف تشبيه مهمل‬an inactive particle of comparison – see footnote 73)  ‫ الدين‬has a kasra on the ‫ د‬and it is the inceptive  ‫ ضيف‬is its predicate  ‫ حل‬has a fatha on the ‫ ح‬and it is a verb of the perfect tense with its subject hidden within it returning back to ‫ضيف‬  ‫ ساحتهم‬is ‫( مفعول فيه‬the vessel in which the verb occurs – see footnote 82) of ‫ حل‬This clause is the qualification of ‫ضيف‬  ‫ بكل‬is connected to ‫حل‬  ‫ قرم‬has a fatha on the ‫ ق‬a sākin on the ‫ ر‬and it is ‫مضاف اليه‬  ‫ الي لحم‬is connected to the second ‫( قرم‬the one at the end of the verse)  ‫ العدا‬has a kasra on the ‫ ع‬and ‫( قصر‬shortened ‫ )ا‬This is ‫مضاف اليه‬  ‫ قرم‬has a fatha on the ‫ ق‬a kasra on the ‫ ر‬and it is the qualification of the previous with a sākin on the ‫ر‬MeaningIt is as though the religion of Islām is a guest that has descended upon the courtyard of thedistinguished companions (‫)الصحابة‬, having a voracious appetite to kill the disbelievers andto tear their flesh. 145

terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫ )الجناس المحرف‬where the twowords differ in the vowelisation of the letters but agree in the type, number and thesequence of the letters by using ‫ قرم‬with a sākin on the ‫ ر‬and ‫ قرم‬with a kasra on the ‫( ر‬seefootnote 27) ‫يجر بحر خميس فوق سابحة يرمي بموج من الابطال ملتطم‬A sea-like host riding swift steeds, casting forth a wave of surging heroes.‫يسطو بمستأصل للكفر مصطلم‬ ‫من كل منتدب لله محتسب‬ Volunteers for God, hoping for His reward, heroic and bold in uprooting disbelief. ‫ البحر‬is a metaphor (‫ )كناية‬to denote ‫( الكثرة‬multitude) ‫ الخميس‬means ‫( الجيش‬an army), it is named as ‫ خميس‬because an army consists of five parts: the vanguard (‫)المقدمة‬, the main (‫)القلب‬, the right wing (‫)الميمنة‬, the left wing (‫ )الميسرة‬and the rear (‫)الساقة‬120 ‫ خيل سابحة‬is an epithet given to a horse, meaning that it stetches forth its fore legs well in running – like one does to the arms in swimming ‫ الابطال‬is the plural of ‫ بطل‬with a fatha on the ‫ ط‬which means a courageous man (‫)الشجاع‬ ‫ موج ملتطم‬when waves clash due to their multitude (‫)دخل بعضه علي بعض لكثرته‬ ‫ المنتدب‬means ‫( المجيب‬the respondent), it is said ‫( ندبه لكذا فانتدب‬i.e. he summoned him for such a reason so he responded) ‫ المحتسب‬is one who performs goodness, seeking thereby a reward ‫ يسطو‬means ‫( يصول‬to attack) ‫ مستأصل للكفر‬means (to eradicate disbelief from its root) ‫ الاصطلام‬means ‫( الاستئصال‬eradication)121120 This has been mentioned in al-Qāmūs121 This has been mentioned in al-Sihāh 146