Sharh al-Burda-Traditional Arabic Published

mmar  ‫ يجر‬has a dhamma on the ‫ ج‬and it is a verb of the imperfect tense with its subject hidden within it returning back to ‫الضيف‬  ‫ بحر‬has a sākin on the ‫ ح‬and it is its object  ‫ خميس‬has a fatha on the ‫ خ‬and it is ‫مضاف اليه‬  ‫ فوق‬is ‫( ظرف مكان‬an adverbial noun of place) and it is in the accusative case due to ‫يجر‬  ‫ سابحة‬has a kasra on the ‫ ب‬and it is ‫ مضاف اليه‬The qualified noun (‫ )منعوت‬has been omitted, its implication being – ‫خيل سابحة‬  ‫ يرمي‬has a fatha on the ‫ ي‬and it is a verb of the imperfect tense with its subject hidden within it returning back to ‫بحر‬  ‫ بموج‬consists of the preposition and the genitive and it is connected to ‫يرمي‬  ‫ من الابطال‬is the qualification of ‫موج‬  ‫ ملتطم‬has a dhamma on the first ‫ م‬a fatha on the ‫ ت‬a kasra on the ‫ ط‬and it is the second qualification of ‫موج‬  ‫ من كل‬is ‫( بدل‬a substitute – see footnote 41) for ‫ من الابطال‬by repeating the ‫من‬  ‫ منتدب‬has a dhamma on the ‫ م‬a sākin on the ‫ ن‬a fatha on the ‫ ت‬a kasra on the ‫ د‬and it is ‫مضاف اليه‬  ‫ لله‬is connected to ‫منتدب‬  ‫ محتسب‬has a dhamma on the ‫ م‬a sākin on the ‫ ح‬a kasra on the ‫ س‬and it is the qualification of ‫منتدب‬  ‫ يسطو‬has a fatha on the ‫ ي‬a sākin on the ‫ س‬a dhamma on the ‫ ط‬and it is a verb of the imperfect tense with its subject hidden within it returning back to ‫منتدب‬  ‫ بمستأصل‬has a dhamma on the ‫ م‬a sākin on the ‫ س‬a fatha on the ‫ ت‬a sākin on the hamza, a kasra on the ‫ ص‬and it is connected to ‫ يسطو‬by implication of ‫( مضاف‬a 147

prefixed noun) between the preposition (‫ )ب‬and the genitive (‫ )مستأصل‬i.e. ‫بسيف‬ ‫( مستأصل‬with the vanquishing sword) ‫ للكفر‬is connected to ‫ مستأصل‬by implication of ‫( مضاف‬a prefixed noun) between the preposition (‫ )ل‬and the genitive (‫ )الكفر‬i.e. ‫( لاصل الكفر‬for the foundation of disbelief) ‫ مصطلم‬has a dhamma on the first ‫ م‬a sākin on the ‫ ص‬a fatha on the ‫ ط‬and the ‫ ل‬and it is the qualification of ‫منتدب‬MeaningThat guest (mentioned in the previous verse) is dragging an army surging forth like thewaves of the turbulent sea (riding) on top of gliding horses with each rider responding toAllāh ‫ سبحانه وتعالى‬seeking reward for his actions from Him ‫ سبحانه وتعالى‬and attacking with avanquishing sword, eradicating the foundation of disbelief, destructive to its adherents. ‫حتي غدت ملة الاسلام و هي بهم من بعد غربتها موصولة الرحم‬Until the Religion of Islām became, through them, as one flesh, having once been exiled and apart.‫و خير بعل فلم تيتم و لم تئم‬ ‫مكفولة ابدا منهم بخير اب‬Shielded for all time from evildoers by the best of fathers and husbands, so that no longer were they orphans or widows.  ‫ غدت‬means ‫( صارت‬it became)  ‫ الملة‬means ‫( الشريعة‬the law)  ‫ الغريبة‬means ‫( البعيدة عن اهلها‬distant from ones people)  ‫ صلة الرحم‬means to make close ties with ones relations by behaving with kindness and affection  ‫ المكفول‬means ‫( الذى يقام بحقه‬the one who is ensured by an acknowledgement of its responsibility)  ‫ الابد‬means ‫( الدائم‬eternal)  ‫ البعل‬means ‫( الزوج‬spouse) 148

 ‫( يتم الصبى‬with a kasra on the ‫) ت‬122 a child becomes an orphan when his father passes away  ‫( آمت المرأة‬the wife became a widow) when she is bereft of a husbandGrammar  ‫ حتي‬is ‫( حرف ابتداء‬a particle of inception)  ‫ غدت‬is a defective verb of the perfect tense  ‫ ملة‬is its subject-noun  ‫ الاسلام‬is ‫مضاف اليه‬  ‫ و هي بهم‬consists of the inceptive and its predicate, the pronoun ‫ بهم‬refers to ‫الابطال‬ This clause is the ‫ حال‬of ‫ ملة‬and it is linked by ‫ و‬and the pronoun ‫هي‬  ‫ من بعد‬is connected to ‫غدت‬  ‫ غربتها‬has a dhamma on the ‫ غ‬a sākin on the ‫ ر‬a fatha on the ‫ ب‬and it is ‫مضاف اليه‬  ‫ موصولة‬is in the accusative case and it is the predicate of ‫غدت‬  ‫ الرحم‬has a kasra on the ‫ ر‬and it is ‫مضاف اليه‬  ‫ مكفولة‬is in the accusative case and it is a predicate after predicate  ‫ ابدا‬is ‫( ظرف زمان‬an adverbial noun of time) and it is accusative due to ‫مكفولة‬  ‫ منهم بخير‬are both connected to ‫ مكفولة‬and the pronoun refers to ‫الابطال‬  ‫ اب‬is ‫مضاف اليه‬  ‫ و خير‬is in the genitive case and it is conjuncted to ‫بخير‬  ‫ بعل‬is ‫مضاف اليه‬  ‫ فلم تيتم‬has a fatha on both ‫ ت‬a sākin on the ‫ ي‬and consists of the ‫ جازم‬and the ‫مجزوم‬  ‫ و لم تئم‬has a fatha on the ‫ ت‬a kasra on the hamza, and consists of the ‫ جازم‬and the ‫ مجزوم‬and it is conjuncted to ‫فلم تيتم‬122 This meaning is apparent when the verb of the perfect tense is in the aforementioned pattern and the verbof the imperfect tense (‫ )ييتم‬has a fatha on the ‫ ت‬on the pattern of ‫سمع يسمع‬ 149

ningThe swords did not cease to vanquish (the enemy) until the religion of Islām became unitedafter its union had been severed. Its welfare being ensured by the best of fathers and thebest of husbands, i.e. the messenger ‫ ﷺ‬such that orphanhood does not transpire (inrespect to the father) nor does widowhood (in respect to the husband) because he ‫ ﷺ‬isthe father of the religion and its husband, in terms of affection for it people.In terms of rhetoric (‫ )بديع‬the first verse uses ‫( لف و نشر‬complication and explication) due tothe negation of orphanhood after mentioning the presence of fatherhood, and the negationof widowhood after mentioning the presence of husbandship. ‫هم الجبال فسل عنهم مصادمهم ما ذا رآي منهم في كل مصطدم‬ Mountains were they! Ask those who collided with them what they saw in them on every field of honour. ‫و سل حنينا و سل بدرا و سل احدا فصول حتف لهم ادهي من الوخم‬ Ask Huneyn. Ask Badr. Ask Uhud. Fateful seasons, against evil worse than plague.  ‫ الجبال‬is the plural of ‫( جبل‬a mountain)  ‫ تصادم الفارسان‬is when two horsemen encounter one another, physically  ‫ المصطدم‬is a place of encounter (‫)موضع الاصطدام‬  ‫ حنين‬is a valley close to Tāif, approximately 10 miles from Makkah  ‫ بدر‬is a name given to water, 28 Farsakhs from Madīnah  ‫ احد‬is a mountain close to Madīnah. By mentioning these three places, the locations of the respective battles are intended  ‫ الفصول‬is the plural of meaning ‫( انواع الهلاك‬types of destruction)  ‫ الحتف‬means ‫( الهلاك‬destruction)  ‫( ادهي‬more disastrous) is on the pattern of ‫ افعل‬and it is the elative (‫ )تفضيل‬of ‫الداهية‬ (disaster)  ‫ الوخم‬means ‫( الوباء‬plague) 150

mmar  ‫ هم الجبال‬consists of the inceptive and its predicate  ‫ فسل‬is an imperative with its subject  ‫ عنهم‬is connected to ‫سل‬  ‫ مصادمهم‬has a dhamma on the first ‫ م‬a fatha on the second ‫ م‬a kasra on the ‫ د‬and it is the object of ‫ سل‬the pronoun referring to ‫الابطال‬  ‫ ما‬is ‫( اسم استفهام‬an interrogative particle) and the inceptive  ‫ ذا‬is its predicate and this is ‫( اسم موصول‬a conjunct)  ‫ رآي‬has a fatha on the ‫ ر‬and the hamza and it is the complement of ‫ ذا‬Its subject is a pronoun hidden wthin it returning back to ‫ مصادمهم‬the returning pronoun has been omitted i.e. ‫ رآه‬It is also possible that ‫ ما ذا‬is a single word in the accusative position due to ‫رآي‬  ‫ منهم في كل‬are both connected to ‫رآي‬  ‫ مصطدم‬has a dhamma on the first ‫ م‬a sākin on the ‫ ص‬a fatha on the ‫ ط‬and the ‫ د‬and it is ‫مضاف اليه‬  ‫ و سل حنينا‬has a dhamma on the ‫ ح‬a fatha on the ‫ ن‬and it consists of a verb, its subject and its object  ‫ و سل بدرا‬has a fatha on the ‫ ب‬and it comprises a verb, its subject and its object  ‫ و سل احدا‬has a dhamma on the hamza and the ‫ ح‬and it consists of a verb, its subject and its object. These three clauses are conjuncted to ‫( سل مصادمهم‬in the first verse) by conjuncting the specific to the general (‫)عطف الخاص علي العام‬123  ‫ فصول‬has a dhamma on the ‫ ف‬and the ‫ ص‬and it is the predicate of an omitted inceptive, i.e. ‫ هي فصول‬It is also possible to read it in the accusative case due to123 In the first verse it is mentioned ‫( سل مصادمهم‬ask their places of battle) – this is general. Then in thesecond verse the specific places (‫ )حنين و بدر و احد‬have been conjuncted to the general 151

substitution (‫ )البدلية‬with the above mentioned three places because they denote the time within which the battles took place at those locations  ‫ حتف‬has a fatha on the ‫ ح‬a sākin on the ‫ ت‬and it is ‫مضاف اليه‬  ‫ لهم‬is connected to ‫حتف‬  ‫ ادهي‬is ‫( اسم تفضيل‬the elative noun) and it is the qualification of ‫حتف‬  ‫ من الوخم‬has a fatha on the ‫ و‬and the ‫ خ‬and it is connected to ‫ادهي‬MeaningThey are the brave warriors, well-versed in combat. Ask the places of battle about them,what they saw in each place they were encountered, ask the battle of Hunayn, Badr andUhud about them. They shall inform you that a devastating plague and destruction hadreigned upon the enemy. ‫المصدري البيض حمرا بعد ما وردت من العدا كل مسود من اللمم‬White swords shone red after their encounter with the black heads of the foemen.‫اقلامهم حرف جسم غير منعجم‬ ‫و الكاتبين بسمر الخط ما تركت‬Like scribes whose pens, tracing with brown ink, left no body devoid of points and vowels.  ‫ المصدري‬is the plural of ‫ مصدر‬and it is derived from their statement ‫ صدر عن الماء‬i.e. ‫( رجع عنه‬he returned from water) and thus ‫( اصدر غيره‬to cause something to return) becomes ‫( مصدر‬returning)  ‫ البيض‬is the plural of ‫ ابيض‬meaning ‫( السيوف المصقولة‬polished swords)  ‫ حمر‬is the plural of ‫( احمر‬red)  ‫ الورود‬means ‫( الاتيان‬arrival)  ‫ العدا‬is the collective noun for ‫( عدو‬an enemy)  ‫ مسود‬is the ‫( اسم مفعول‬passive particle) of ‫( اسود‬to become black) with a tanwīn on the ‫د‬  ‫ اللمم‬is the plural of ‫( لمة‬with a kasra on the ‫ )ل‬this is the hair that descends below the lobe of the ear; when it reaches the shoulders it is known as ‫جمة‬ 152

 ‫ السمر‬means ‫( الرماح‬spears)  ‫ الخط‬is the name of a tree from which the wood of a spear is extracted and it is also the name of a place in Yamāmah, thus the spears are called ‫ خط هجر‬because they are imported there from India and straightened in that place; it is from here that ‫ الرماح الخطي‬are attributed  ‫ الاقلام‬is the plural of ‫( قلم‬pen), the intended meaning being ‫( اسنة الرماح‬the points of the spears)  ‫ الحرف‬means ‫( الطرف‬the extremity)  ‫ منعجم‬is derived from ‫( اعجمت الكتاب‬I pointed the book)124 the original meaning of the word is ‫( ازلت عنه العجمة‬I removed its need of clarity)Grammar  ‫ المصدري‬has a dhamma on the ‫ م‬a sākin on the ‫ ص‬a kasra on the ‫ د‬and it is in the genitive case as it is the qualification of ‫ الابطال‬mentioned six verses prior to this verse. The ‫ ن‬has been omitted (originally ‫ )المصدرين‬because it is ‫مضاف‬  ‫ البيض‬is ‫مضاف اليه‬  ‫ حمرا‬has a dhamma on the ‫ ح‬and it is the ‫ حال‬of ‫البيض‬  ‫ بعد‬is an adverbial noun of time, and it is accusative due to ‫المصدري‬  ‫ ما‬is ‫( مصدرية‬it gives the following verb the meaning of its infinitive)  ‫ وردت‬is the complement of ‫ما‬  ‫ من العدا‬can be read with a kasra or a dhamma on the ‫ ع‬and this is connected to ‫وردت‬  ‫ كل‬is the object of ‫ع‬  ‫ مسود‬has a dhamma on the ‫ م‬a sākin on the ‫ س‬a fatha on the ‫ و‬a tashdīd on the ‫ د‬and it is ‫مضاف اليه‬  ‫ من اللمم‬has a kasra on the ‫ ل‬a fatha on the first ‫ م‬and it is the qualification of ‫مسود‬124 With diacritical points 153

 ‫ و الكاتبين‬is conjuncted to ‫المصدري‬  ‫ بسمر‬has a dhamma on the ‫ س‬a sākin the ‫ م‬and it is connected to ‫الكاتبين‬  ‫ الخط‬is ‫مضاف اليه‬  ‫ ما‬is negative  ‫ تركت اقلامهم‬consists of a verb and its subject  ‫ حرف‬has a fatha on the ‫ ح‬a sākin on the ‫ ر‬and it is the object of ‫تركت‬  ‫ جسم‬has a kasra on the ‫ ج‬and it is ‫مضاف اليه‬  ‫ غير‬is in the accusative case as it is the qualification of ‫حرف‬  ‫ منعجم‬has a dhamma on the ‫ م‬a sākin on the ‫ ن‬a fatha on the ‫ ع‬a kasra on the ‫ ج‬and it is ‫مضاف اليه‬MeaningTheir polished swords returning, gleaming red from the blood of those killed in battle afterthey had reached every black hair and their spears had pierced each and every body, notleaving an extremity without the trace of laceration.In terms of eloquence, the collection between ‫ الورود‬and ‫ الصدور‬in the first verse125 is a typeof ‫( المطابقة‬commensuration). The collection of ‫( البياض و الحمرة و السواد‬white, red and black) isdue to ‫( مراعاة النظير‬consideration of the interrelated).126125 Meaning ‘arriving and returning’126 It is an expression whereby the speaker combines one thing and something which is related to it(‫)وهو عبارة عن أن يجمع المتكلم بين أمر وما يناسبه‬, in this case the colours 154

شاكي السلاح لهم سيما تميزهم و الورد يمتاز بالسيما من السلم‬In shining armour, theirs was a sign which set them apart, just as a rosebush may be distinguished from an acacia.‫فتحسب الزهر في الاكمام كل كمي‬ ‫تهدي اليك رياح النصر نشرهم‬Winds of victory honour you with their perfume. You’d think them blooms ripe to come from the spathe.  ‫ شاكي‬is derived from ‫( الشوكة‬vehemence of might and strength), thus it is said: ‫( رجل شاكي السلاح اي حاده‬a man who exhibits the vehemence of weoponry, i.e. his valour)  ‫ السلاح‬means armour  ‫ سيما‬means ‫( العلامة‬sign)  ‫ تميزهم‬means ‫( تعينهم عن غيرهم‬their distinction from anyone else)  ‫( السلم‬Acacia ehrenbergiana) is a thorntree that resembles the rose tree, the latter is distinguished from the former due to the beauty of its disposition, the splendour of its appearance and the delightful scent of its fragrance. It is also distinct in terms of colour, the rose tree has a reddish glow whilst the Salam has a yellow glow  ‫ الهداية‬is the name given to that which guides one aright (‫)اسم ما يهدي به‬  ‫ الرياح‬is the plural of ‫( ريح‬wind)  ‫ النصر‬means ‫( التأييد‬assistance) and ‫( قهر الاعداء‬subdual of the enemy)  ‫ النشر‬is ‫( الرائحة الطيبة‬a sweet fragrance)  ‫ تحسب‬means ‫( تظن‬to think)  ‫ الاكمام‬is the plural of ‫( كم‬calyx) with a kasra on the ‫ ك‬and it is the covering of the flower or bloom. The author specified the flower in its calyx because it has a greater fragrance and a more delightful appearance  ‫ الكمي‬is a courageous man who covers his body with armour 155

mmar  ‫ شاكي‬is in the accusative case as the ‫ حال‬of ‫ من الابطال‬because it is an epithet annexed to its governed component (‫)صفة مضافة الي معمولها‬, and this annexation does not give rise to ‫( التعريف‬definition). Originally it was ‫ شاكين‬but the ‫ ن‬has been omitted due to annexation  ‫ السلاح‬is ‫مضاف اليه‬  ‫ لهم‬is a prefaced predicate and the pronoun refers to ‫الابطال‬  ‫ سيما‬has a kasra on the ‫ س‬a sākin on the ‫ ي‬it has qasr and it is the deferred inceptive  ‫ تميزهم‬has a dhamma on the ‫ ت‬a kasra on the ‫ ي‬with tashdīd and it consists of a verb and its subject; it is the qualification of ‫سيما‬  ‫ و الورد‬has a fatha on the ‫ و‬and it is an inceptive  ‫ يمتاز‬is its predicate  ‫ بالسيما‬is connected to ‫يمتاز‬  ‫ من السلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it is also connected to ‫يمتاز‬  ‫ تهدي‬has a dhamma on the ‫ ت‬a sākin on the ‫ ه‬a kasra on the ‫ د‬and it is the imperfect tense of ‫اهدي‬  ‫ اليك‬is connected to ‫تهدي‬  ‫ رياح‬is the subject of ‫تهدي‬  ‫ النصر‬is ‫مضاف اليه‬  ‫ نشرهم‬has a fatha on the ‫ ن‬a sākin on the ‫ ش‬a fatha on the ‫ ر‬a dhamma on the ‫ ه‬and it is the object of ‫تهدي‬  ‫ فتحسب‬is a verb of the imperfect tense and it is transitive (‫ )تعدي‬upon two (objects)  ‫ الزهر‬is its first object  ‫ في الاكمام‬has a fatha on the hamza and it is the ‫ حال‬of ‫الزهر‬  ‫ كل‬is the second object of ‫تحسب‬ 156

 ‫ كمي‬has a fatha on the ‫ ك‬a kasra on the ‫ م‬and it is ‫ مضاف اليه‬The verb ‫ تحسب‬is from ‫( افعال القلوب‬the verbs significant of the operations of the mind), originally it was: ‫( فتحسب كل كمي الزهر في الاكمام‬you would think that each courageous soldier is a flower in its coverings)MeaningWhen the brave warriors are exhibiting the vehemence of their armour it is a mark of theirdistinction from others, just as the rose tree is distinct from the Salam due its sweet scent,grand appearance and its beautiful disposition. Winds of assistance direct you to theirinforming scent so that you think that each courageous man is concealed with his armour,as though he is a flower concealed with its calyces, because it is in this state that it has asweeter fragrance and a more delightful appearance.In terms of rhetoric, the first verse uses paronomasia ( ‫ )الجناس الشبيه بالمشتق‬where the twowords resemble each other due to the similarity of their derivation, i.e. ‫ الاكمام‬and ‫كمي‬‫من شدة الحزم لا من شدة الحزم‬ ‫كانهم في ظهور الخيل نبت ربا‬In the saddle they were as flowers on a hilltop, their strength from resolve, not from strap and stirrup. ‫طارت قلوب العدا من بأسهم فرقا فما تفرق بين البهم البهم‬Their boldness put their enemies’ hearts to flight, until you could not tell herd from host. ‫ الخيل‬is ‫( اسم جمع‬a collective noun), its singular is a horse (in import) ‫ ربا‬is the plural of ‫( ربوة‬a hill) with a dhamma or a fatha or a kasra on the ‫ر‬ ‫ الحزم‬with a sākin means prudence and perseverance ‫ الحزم‬with a dhamma on the ‫ ح‬and the ‫ ز‬is the plural of ‫ حزام‬on the pattern of ‫كتب‬ and ‫ كتاب‬It is the thing with which one girths the saddle on to the back of an animal ‫ طارت‬means ‫( اضطربت‬to tremble) ‫ بأسهم‬means ‫( شدتهم في الحرب‬the severity of their fighting) ‫ فرقا‬means ‫( خوفا‬out of fear) ‫ البهم‬with a fatha on the ‫ ب‬a sākin on the ‫ ه‬is the plural of ‫ بهمة‬meaning ‫( السخلة‬lamb) 157

 ‫ البهم‬with a dhamma on the ‫ ب‬and a fatha on the ‫ ه‬is the plural of ‫( بهمة‬with a dhamma on the ‫ ب‬and a sākin on the ‫ ) ه‬meaning: a courageous man who does not know which way to turn in battle due to the severity of fightingGrammar  ‫ كانهم‬consists of ‫ كأن‬and its subject-noun  ‫ في ظهور‬is the ‫ حال‬of the subject-noun of ‫كأن‬  ‫ الخيل‬has a fatha on the ‫ خ‬and it is ‫مضاف اليه‬  ‫ نبت‬has a fatha on the ‫ ن‬a sākin on the ‫ ب‬and it is the predicate of ‫كأن‬  ‫ ربا‬has a dhamma on the ‫ ر‬a fatha on the ‫ ب‬it is with qasr and it is ‫مضاف اليه‬  ‫ من شدة‬has a kasra on the ‫ ش‬and it is connected to ‫ كأن‬which gives the meaning of ‫( تشبيه‬comparison)  ‫ الحزم‬with a fatha on the ‫ ح‬and a sākin on the ‫ ز‬is ‫مضاف اليه‬  ‫ لا من شدة‬has a fatha on the (meaning tautness) and it is conjuncted to the preposition and the genitive before it (‫ – من شدة‬with a kasra on the ‫)ش‬  ‫ الحزم‬with a dhamma on the ‫ ح‬and the ‫ ز‬is ‫مضاف اليه‬  ‫ طارت قلوب‬consists of a verb and its subject and it is ‫( جملة مستأنفة‬an inceptive clause)  ‫ العدا‬has a kasra on the ‫ ع‬it is with qasr and it is ‫مضاف اليه‬  ‫ من بأسهم‬is connected to ‫طارت‬  ‫ فرقا‬has a fatha on the ‫ ف‬the ‫ ر‬and the ‫ ق‬and it is ‫( مفعول لاجله‬an object denoting purpose)  ‫ فما‬is ‫( حرف نفي‬a particle of negation)  ‫ تفرق‬has a dhamma on the ‫ ت‬a fatha on the ‫ ف‬a kasra on the ‫ ر‬with tashdīd and it is a verb of the imperfect tense with its subject hidden within it returning back to ‫العدا‬ ‫قلوب‬  ‫ بين‬is an adverbial noun of place in the accusative case due to ‫تفرق‬  ‫ البهم‬with a fatha on the ‫ ب‬and a sākin on the ‫ ه‬is ‫مضاف اليه‬ 158

 ‫ البهم‬with a dhamma on the ‫ ب‬and a fatha on the ‫ ه‬is conjuncted to the preceding ‫( البهم‬with a fatha on the ‫ ب‬and a sākin on the ‫)ه‬MeaningIt is as though their resolve upon the backs of horses is like the stability of vegetation uponthe hilltop since this vegetation is more stable than other plants due to the length of theirroots when seeking water. Their resolve on the backs of horses is due to their perseverance,not from the tautness of the girdle on the saddle.The hearts of the enemies tremble from the resolve of their fighting, fearing them, such thatin their bewilderment, they cannot distinguish between lambs and courageous knights.In terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫ )الجناس المحرف‬twice (see footnote27), first by using ‫( شدة‬with a kasra on the ‫ )ش‬and ‫( شدة‬with a fatha on the ‫)ش‬, the secondoccasion being the use of ‫( الحزم‬with a fatha on the ‫ ح‬and a sākin on the ‫ )ز‬and ‫( الحزم‬with adhamma on the ‫ ح‬and the ‫ )ز‬The second verse also uses paronomasia (‫ )الجناس المحرف‬bysaying ‫( البهم‬with a fatha on the ‫ ب‬and sākin on the ‫ )ه‬and ‫( البهم‬with a dhamma on the ‫ب‬and a fatha on the ‫)ه‬. It also uses paronomasia (‫ )الجناس الشبيه بالمشتق‬through the use of ‫فرقا‬and ‫تفرق‬Then the author begins to elucidate the intrinsic reason for this: ‫و من تكن برسول الله نصرته ان تلقه الاسد في آجامها تجم‬ Lions in their abode stand humbled and dazed by him whose victory comes through God’s Messenger. ‫و لن تري من ولي غير منتصر به و لا من عدو غير منقصم‬ You shall see no saint that is not helped through him, and no foe that is not overwhelmed.  ‫ النصرة‬means ‫( التأييد‬assistance)  ‫ الاسد‬is the plural of ‫( اسد‬a lion) and it is ‫( الحيوان المفترس‬a predatory animal)  ‫ الآجام‬is the plural of ‫ اجمة‬which means ‫( الغابة‬jungle) 159

 ‫ تجم‬is the imperfect tense of the verb ‫ وجم‬when one is dumbstruck due to fear, awe and the like  ‫ تري‬means ‫( تبصر‬to see)  ‫ من ولي‬i.e ‫( صديق‬a friend)  ‫ المنتصر‬means ‫( المنتقم‬an avenger)  ‫ منقصم‬with a ‫ ق‬it means ‫( المنكسر‬broken) and ‫( المقطوع‬severed), with a ‫ ف‬it means ‫بلا‬ ‫( قطع‬not fully severed), however it has been narrated with a ‫ق‬Grammar  ‫ و من‬has a fatha on the ‫ م‬and it is a conditional noun (‫ )اسم شرط‬and the inceptive  ‫ تكن‬can be read with a ‫ ت‬or a ‫ ي‬and it is a conditional verb (‫ )فعل الشرط‬and the predicate of ‫ من‬since it governs the apocopate form in letter (‫ )لفظا‬and the nominative position in the clause. If it is read ‫ يكن‬then its subject is hidden within it returning back to the conditional ‫من‬  ‫ برسول الله‬is the prefaced predicate of ‫ تكن‬and if it was read ‫ يكن‬then this clause is the prefaced predicate  ‫ نصرته‬is the deferred subject-noun of ‫ تكن‬and if it was read ‫ يكن‬then it is the deferred inceptive and this clause becomes the predicate of ‫يكن‬  ‫ ان‬has a kasra on the hamza, a sākin on the ‫ ن‬and it is ‫( حرف شرط‬a conditional particle)  ‫ تلقه‬is a conditional verb (‫ )فعل الشرط‬and the sign of its apocopation is the omission of the ‫( ا‬otherwise ‫ )تلقاه‬The pronoun returns back to the conditional ‫من‬  ‫ الاسد‬has a dhamma on the hamza, a sākin on the ‫ س‬and it is the subject of ‫تلقه‬  ‫ في آجامها‬has a madd on the hamza and it is the ‫ حال‬of ‫الاسد‬  ‫ تجم‬has a fatha on the ‫ ت‬a kasra on the ‫ ج‬and it is the complement (‫ )جواب‬of ‫ ان‬thus and its complement comprise the complement (‫ )جواب‬of ‫من‬  ‫ و لن‬is ‫( حرف نفي‬a particle of negation) 160

 ‫ تري‬is accusative due to ‫ لن‬the sign being an implied fatha on the ‫ ا‬and its subject is the addressing pronoun (‫)ضمير المخاطب‬  ‫ من ولي‬is the object of ‫ تري‬and the ‫ من‬is extra  ‫ غير‬is genitive as the qualification of ‫ ولي‬and accusative due to its position (in the clause) if ‫ تري‬is ‫( بصرية‬visual) and active then it is its second object  ‫ منتصر‬has a kasra on the ‫ ص‬and it is ‫مضاف اليه‬  ‫ به‬is connected to ‫ منتصر‬and the pronoun refers to the messenger ‫ﷺ‬  ‫ و لا‬is ‫( حرف نفي‬a particle of negation)  ‫ من عدو‬is conjuncted to ‫من ولي‬  ‫ غير‬is the qualification of ‫( عدو‬the grammar is similar to the previous ‫)غير‬  ‫ منقصم‬has a dhamma on the ‫ م‬a fatha on the ‫ ق‬a kasra on the ‫ ص‬and it is ‫مضاف اليه‬MeaningWhoevers help and assistance is through the aid of the messenger ‫ ﷺ‬then he shall bevictorious and triumphant. Even if lions were to meet him in their jungle, which is morefrightening as there is more chance of being pounced on within the thickets than otherwise,they would become calm and submissive for him. And similarly you shall not see a supporteror a friend except that he would be helped by him ‫ ﷺ‬Nor shall you see a disbelievingenemy except that he is overpowered and defeated.In terms of rhetoric, it is apparent that the author has used ‫( التكرار‬repitition) and ‫( الموازنة‬it isequiponderant) this when two clauses (‫ القرينتان‬-see footnote 109) are equal in ‫( الوزن‬meter)without ‫( التقفية‬being made to rhyme) ‫احل امته في حرز ملته كالليث حل مع الاشبال في اجم‬ The stronghold of his faith is where he set his people, like a lion which places its cubs in the safest place.  ‫ احل‬means ‫( انزل‬to settle)  ‫ امته‬means ‫( امة الاجابة‬nation of acquiescence) 161

 ‫ في حرز‬means ‫( في حصن حصين‬in a fortified stronghold)  ‫ الملة‬is a religion which has been dictated from the heavens, that is Islām  ‫ الليث‬is ‫( الاسد‬a lion)  ‫ الاشبال‬is the plural of ‫( شبل‬a lion cub)  ‫ اجم‬with two fatha is the plural of ‫ اجمة‬which means ‫( الغابة‬jungle)Grammar  ‫ احل‬has a fatha on the hamza and the ‫ ح‬and it is a verb of the perfect tense, its subject is a pronoun hidden within it, returning back to the messenger ‫ﷺ‬  ‫ امته‬is its object  ‫ في حرز‬is connected to ‫احل‬  ‫ ملته‬is ‫مضاف اليه‬  ‫ كالليث‬is in the position of the ‫ حال‬for the subject of ‫ احل‬hidden within it  ‫ حل‬is verb of the perfect tense with is subject hidden within it returning back to ‫الليث‬ and this clause is the of ‫الليث‬  ‫ مع‬can be read with a fatha or a kasra on the ‫ ع‬and it is connected to ‫حل‬  ‫ الاشبال‬has a fatha on the hamza and it is ‫مضاف اليه‬  ‫ في اجم‬has a fatha on the hamza and the ‫ ج‬and it is the ‫ حال‬of ‫الاشبال‬MeaningThe messenger ‫ ﷺ‬has settled his nation in the fortified stronghold of his religion (i.e. Islām)away from the fire of disbelief, just as the lion settles with its cubs in the jungle guardingthem from an enemy which may pounce upon them. The comparison with a lion, in terms ofauthority, absolute courage, great endeavour and intense strength, are for the one whorebels against the messenger ‫ ﷺ‬As for the one who holds no objection to him and issubmissive to him, then the comparison is in terms of affection for his followers.The author compares ‫( الامة‬the Nation) to lion cubs because the messenger ‫ ﷺ‬is theirsource of Islām and his wives are their mothers and he ‫ ﷺ‬is the cause of their trueexistence and they are nurtured by him ‫ﷺ‬ 162

‫كم جدلت كلمات الله من جدل فيه و كم خصم البرهان من خصم‬ How often have God’s words felled those who oppose him, and how many a debater has been defeated by His Proof!  ‫ الجدالة‬means ‫( وجه الارض‬the ground) thus ‫ جدله‬means ‫( اوقعه علي الجدالة‬he threw him down upon the ground)  ‫ كلمات الله‬means the Qur’ān  ‫ الجدل‬with a kasra on the ‫ د‬means ‫( كثير الجدال‬frequent argumentation)  ‫ خصم‬with a fatha on the ‫ خ‬and the ‫ ص‬means ‫( غلب في الخصام‬to defeat in an argument)  ‫ البرهان‬means ‫( الدليل القاطع‬the decisive proof)  ‫ الخصم‬with a kasra on the ‫ ص‬means ‫( الالد الشديد الخصام‬one vehement in contention)Grammar  ‫ كم‬is predicative and it is in the accusative position due to being ‫( الظرفية‬an adverbial noun) or ‫( مصدرية‬giving the following verb the meaning of its infinitive)  ‫ جدلت‬has a fatha on the ‫ ج‬and the ‫ د‬with tashdīd and it is a verb of the perfect tense with a feminine ‫ت‬  ‫ كلمات الله‬comprises the subject of ‫ جدلت‬and ‫مضاف اليه‬  ‫ من جدل‬has a fatha on the ‫ ج‬a kasra on the ‫ د‬and it is the object of ‫ جدلت‬the ‫من‬ being extra  ‫ فيه‬is connected to because it is ‫( صفة مشبهة‬a simple epithet)127 and the pronoun refers to the messenger ‫ﷺ‬  ‫ و كم‬is predicative and it is conjuncted to the previous ‫كم‬  ‫ خصم‬has a fatha on the ‫ خ‬and the ‫ ص‬without tashdīd and it is a verb of the perfect tense  ‫ البرهان‬has a dhamma on the ‫ ب‬and it is the subject of ‫خصم‬127 This is an epithet resembling ‫( اسم فاعل‬the active particle) 163

 ‫ من خصم‬has a fatha on the ‫ خ‬a kasra on the ‫ ص‬and it is the object of ‫ خصم‬the ‫من‬ being extra. The ‫( تمييز‬specification) of ‫ كم‬in both places has been omitted, i.e. ‫مرة‬ (times)MeaningHow many times the verses of Allāh ‫ سبحانه وتعالى‬have defeated the argumentative incontention. And how many times the decisive proof has vanquished those vehement indebate. ‫كفاك بالعلم في الامي معجزة في الجاهلية و التأديب في اليتم‬ Erudition in an unlettered one is miracle enough, in an Age of Ignorance, as is knowledge in an orphan.  ‫ الامي‬is in relation to the condition in which his mother brought him forth. In practice, it is in respect to anyone not knowing the art of writing, nor that of reading and has not learnt through the normal method from a teacher  ‫ الجاهلية‬is a time of intense ignorance  ‫ التأديب‬is the infinitive of ‫ ادبه‬and ‫ الادب‬is the acquisition of good qualities of the soul and every praiseworthy discipline by which a man is trained in excellence  ‫ اليتم‬is the infinitive of ‫( يتم‬to become an orphan) this is when ones father passes away whilst he is youngGrammar  ‫ كفاك‬comprises a verb of the perfect tense and its object  ‫ بالعلم‬is its subject and the ‫ ب‬is extra  ‫ في الامي‬is the ‫ حال‬of ‫بالعلم‬  ‫ معجزة‬is ‫( تمييز‬specification)  ‫ في الجاهلية‬is connected to an omitted ‫ حال‬of ‫العلم‬  ‫ و التأديب‬can be read in the genitive case by conjunction with ‫ العلم‬or in the nominative case in conjunction to its position (in the clause), however the first reading has been narrated 164

‫ في اليتم‬has a dhamma on the ‫ ت‬due to dialect, not in view of the preceding ‫ ي‬and it is the ‫ حال‬of ‫التأديب‬MeaningO the one addressed, it shall suffice you in knowledge, that which the messenger ‫ ﷺ‬hasbrought; a miracle no less for he has not been taught how to read nor write, and in birth he‫ ﷺ‬arrived at a time of intense ignorance, devoid of any knowledge that he ‫ ﷺ‬mayacquire. And it shall suffice you in the acquisition of good qualities that which can beacquired from him ‫ ;ﷺ‬a miracle indeed, for he ‫ ﷺ‬had none to refine him as he ‫ ﷺ‬wasraise an orphan without a father to instruct him.‫ذنوب عمر مضي في الشعر و الخدم‬ ‫خدمته بمديح استقيل به‬By this eulogy have I served him, hoping to be redeemed from the sins of a life of odes and patronage. ‫اذ قلداني ما تخشي عواقبه كانني بهما هدي من النعم‬That life yoked me with collars of ominous portent as though I were a ritual lamb destined for slaughter.  ‫ خدمته‬means ‫( مدحته‬I praised him) the pronoun refers to the messenger ‫ﷺ‬  ‫ المدح‬is the numeratation of merits and their exposition. ‫ المديح‬is that with which one is eulogised with beautiful praise (‫)لما يمدح به من الثناء الحسن‬  ‫ استقيل‬means ‫( اطلب الاقالة‬I seek redemption)  ‫ الذنوب‬is the plural of ‫ ذنب‬meaning ‫( الجرائم‬crimes)  ‫ عمر الانسان‬of a human being is his lifespan (‫)مدة حياته‬  ‫ مضي‬means ‫( ذهب و قارب الفراغ‬it has passed and inoccupation is near)  ‫ الشعر‬means ‫( الكلام الموزون من اي بحر كان‬poetry) of any sort of meter  ‫ الخدم‬is the plural of ‫ خدمة‬and it is that through which one allies himself to another (‫)ما يتقرب به الي الغير‬ 165

 ‫ قلداني‬is derived from ‫( قلدته الامر‬I obliged him to do such a thing) meaning ‫( جعلته كالقلادة علي عنقه‬I made it like a necklace upon his neck)  ‫ الخشية‬means ‫( الخوف‬fear)  ‫ العواقب‬is the plural of ‫ عاقبة‬meaning the ultimate result of a particular matter, thus the ‫ عاقبة‬of everything is its outcome  ‫( الهدي‬a sacrifice) is that which is offered to the sanctuary  ‫ النعم‬means camels in generalGrammar  ‫ خدمته‬has a dhamma on the ‫ ت‬and it is a verb of the perfect tense with its subject and its object  ‫ بمديح‬is connected to ‫خدمته‬  ‫ استقيل‬has a fatha on the hamza, a kasra on the ‫ ق‬and it is a verb of the imperfect tense, its subject being the pronoun of the first person hidden within it, out of necessity  ‫ به‬is connected to ‫ استقيل‬and the pronoun refers to ‫مديح‬  ‫ ذنوب‬has a dhamma on the ‫ ذ‬and it is the object of ‫استقيل‬  ‫ عمر‬has a dhamma on the ‫ ع‬a sākin on the ‫ م‬and it is ‫مضاف اليه‬  ‫ مضي‬has a fatha on the ‫ ض‬and it is a verb of the perfect tense with its subject hidden within it returning back to ‫ عمر‬and this clause is its qualification (i.e of ‫)عمر‬  ‫ في الشعر‬has a kasra on the ‫ ش‬a sākin on the ‫ ع‬and it is connected to ‫مضي‬  ‫ و الخدم‬has a kasra on the ‫ خ‬a fatha on the ‫ د‬and it is conjuncted to ‫الشعر‬  ‫ اذ‬has a sākin on the ‫ ذ‬and it is the ‫( تعليل‬causation) of ‫استقيل‬  ‫ قلداني‬has a fatha on the ‫ ق‬the ‫ ل‬and the ‫ د‬a kasra on the ‫ ن‬a fatha on the ‫ ي‬and it consists of a verb, its subject and its first object. The dual pronoun (‫ )ا‬returns back to ‫ الشعر‬and ‫الخدم‬  ‫ ما‬is a qualified common noun in the position of its second object, i.e. ‫( امرا‬a matter) 166

‫ تخشي‬has a dhamma on the ‫ ت‬a sākin on the ‫ خ‬a fatha on the ‫ ش‬and it is a verb of the imperfect tense in the passive voice ‫ عواقبه‬is its representative subject and this clause is the qualification of ‫ ما‬linked by the pronoun in ‫عواقبه‬ ‫ كانني‬is ‫( حرف تشبيه‬a particle of comparison) the ‫ ياء متكلم‬is its subject-noun ‫ بهما‬has a kasra on the ‫ ب‬and it is the of the subject-noun of ‫كأن‬ ‫ هدي‬has a fatha on the ‫ ه‬a sākin on the ‫ د‬and it is the predicate of ‫كأن‬ ‫ من النعم‬has a fatha on the ‫ ن‬and the ‫ ع‬and it is the qualification of ‫هدي‬MeaningI have praised the messenger ‫ ﷺ‬with an eulogy, with which I seek from Allāh ‫سبحانه وتعالى‬redemption for the sins of my past life, the majority of which has been spent in the recital ofodes and services to those of the worldly life, amongst them kings and ministers. For indeedpoetry and service have burdened me by committing loathsome actions, their outcomesbeing feared, as though it is a necklace, hung around my neck. And in blind imitation I amlike a collared camel to be offered (for sacrifice) in the sanctuary.In terms of rhetoric (‫ )بديع‬the second verse uses ‫( رد العجز علي الصدر‬Antistrophe) by saying‫ خدمته‬and then ‫ الخدم‬There is also an intricate detail in ‫( التشبيه‬comparison) with a sacrificialanimal, since he fears the same impending perdition upon himself as that of the collaredcamel.‫حصلت الاعلي الآثام و الندم‬ ‫اطعت غي الصبا في الحالتين و ما‬In both did I obey the wild folly of youth, but reaped nothing but sins and sorrow.‫لم تشتر الدين بالدنيا ولم تسم‬ ‫فيا خسارة نفس في تجارتها‬Such a loss to my soul was the deal that it struck! It didn’t buy (or even seek to buy!) thenext world at this world’s price. ‫و من يبع آجلا منه بعاجله يبن له الغبن في بيع و في سلم‬Those who sell their property for short-term gain shall be deceived in their deals and in their dealings. ‫ اطعت‬means ‫( امتثلت‬I obeyed) 167

 ‫ الغي‬means ‫( الضلال‬enticement)  ‫ الصبا‬means ‫( حداثة السن‬youthfulness)  ‫( الحالتين‬the two states) means the state of reciting poetry and the state of service  ‫ الآثام‬means ‫( الذنوب‬sins)  ‫ الندم‬means ‫( الحسرة‬sorrow)  ‫ خسارة‬is the opposite of profit, i.e. loss  ‫ التجارة‬means ‫( التقليب في المال لطلب الربح‬buying and selling to seek profit)  ‫ السوم‬means ‫( العرض للشراء‬offering for sale)  ‫ الآجل‬with a madd on the hamza, is the opposite of ‫( العاجل‬immediate)  ‫ يبع‬means ‫( يعطي‬to give)  ‫ يبن‬means ‫( يظهر‬to appear)  ‫ الغبن‬means ‫( النقص‬loss)  ‫ السلم‬is a type of transaction, i.e. deferred paymentGrammar  ‫ اطعت‬has a dhamma on the ‫ ت‬and it consists of a verb with its subject  ‫ غي‬has a fatha on the ‫ غ‬and it is the object of ‫اطعت‬  ‫ الصبا‬is ‫مضاف اليه‬  ‫ في الحالتين‬is connected to ‫اطعت‬  ‫ و ما‬is ‫( حرف نفي‬a particle of negation)  ‫ حصلت‬consists of a verb with its subject  ‫ الا‬is ‫( حرف ايجاب‬affirmative particle)  ‫ علي الآثام‬has a fatha on the extended hamza (‫ )الهمزة الممدودة‬and the ‫ ث‬and it is connected to ‫ حصلت‬The ‫ علي‬is ‫( الاستثناء المفرغ‬a hollow exception)128128 This is when the ‫( مستثني منه‬from which the exception is made) is not mentioned 168

 ‫ و الندم‬has a fatha on the ‫ ن‬and the ‫ د‬and it is conjuncted to ‫الآثام‬  ‫ فيا‬is ‫( حرف نداء‬a vocative particle)  ‫ خسارة نفس‬is ‫( منادي‬the object of the vocative particle) by way of ‫التعجب‬ (astonishment), i.e. ‫( ما اخسر نفسا‬what a loss the soul has suffered)  ‫ في تجارتها‬is connected to ‫خسارة‬  ‫ لم تشتر‬consists of the ‫ جازم‬and the ‫ مجزوم‬and it is the qualification of ‫نفس‬  ‫ الدين‬has a kasra on the ‫ د‬and it is the object of ‫لم تشتر‬  ‫ بالدنيا‬is connected to ‫تشتر‬  ‫ ولم تسم‬has a dhamma on the ‫ س‬and it is conjuncted to ‫لم تشتر‬  ‫ و من‬has a fatha on the ‫ م‬and it is ‫( اسم شرط‬a conditional noun) and the inceptive  ‫ يبع‬is its predicate  ‫ آجلا‬with a madd on the hamza is the object of ‫يبع‬  ‫ منه‬is the qualification of ‫ آجلا‬and the pronoun refers to ‫من‬  ‫ بعاجله‬is connected to ‫يبع‬  ‫ يبن‬has a fatha on the ‫ ي‬a kasra on the ‫ ب‬and it is the complement of the condition  ‫ له‬is connected to ‫يبن‬  ‫ الغبن‬has a fatha on the ‫ غ‬a sākin on the ‫ ب‬and it is the subject of ‫يبن‬  ‫ في بيع‬is connected to ‫الغبن‬  ‫ و في سلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it is conjuncted to ‫في بيع‬MeaningI have obeyed the command of my beguiling youth, whilst being occupied in poetry andserving the people; thus I have not attained anything except sin and regret. My soul hassuffered such a loss in its trade that it has not taken anything for the next life in exchangefor the worldly life, and it has not even offered it for trade. Rather it has becomepreoccupied with the world and disregarded the religion, which shall liberate the soul in thenext life. 169

example of ‫( خسارة‬loss) is like the one who sells ready merchandise for nonexistentmoney. So if the payment is delayed then he shall be led to deception, whether he carriedout the transaction with the words of ‫( البيع‬a transaction) or ‫( السلم‬deferred payment).How is it that one can sell goods that bring long term benefits although it may harm himpresently? For indeed, it is he who has been severely cheated. ‫ان آت ذنبا فما عهدي بمنتقض من النبي و لا حبلي بمنصرم‬Yet despite my sin, my pledge with the Prophet is unbroken, and the cord which binds me to him has not been cut.‫محمدا و هو اوفي الخلق بالذمم‬ ‫فان لي ذمة منه بتسميتي‬By him I have a safe-conduct, having been named Muhammad, he who is most faithful in safe-conduct. ‫ العهد‬means ‫( الميثاق‬a covenant) and breaking a covenant means ‫( عدم الوفاء به‬to not fulfil it) ‫ الحبل‬means ‫( الوصل‬the connection) ‫ بمنصرم‬means ‫( المنقطع‬severed) ‫ الذمة‬means ‫( الامان‬covenant of protection)129 ‫ التسميتي‬is to make a word into a proper noun for a person ‫ اوفي‬is ‫( اسم تفضيل‬the elative noun), derived from ‫( وفي بالعهد‬he fulfilled the agreement) when he observes is requirements (‫)راعي مقتضاه‬ ‫ الذمم‬is the plural of ‫( ذمة‬protection)Grammar  ‫ ان‬has a kasra on the hamza, a sākin on the ‫ ن‬and it is a conditional particle  ‫ آت‬has a madd on the hamza, a kasra on the ‫ ت‬and it is a verb of the condition with its subject hidden within it out of necessity  ‫ ذنبا‬has a fatha on the ‫ ذ‬a sākin on the ‫ ن‬and it is the object of ‫آت‬  ‫ فما‬is a particle of negation129 This has been said by Abu Ubayda 170

 ‫ عهدي‬is its subject-noun130  ‫ بمنتقض‬is its predicate  ‫ من النبي‬is connected to ‫منتقض‬  ‫ و لا‬is a particle of negation  ‫ حبلي‬has a fatha on the ‫ ح‬a sākin on the ‫ ب‬and it is its subject-noun (see footnote 130)  ‫ بمنصرم‬has a dhamma on the ‫ م‬a fatha on the ‫ ص‬a kasra on the ‫ ر‬and it is its predicate, the ‫ ب‬being extra in both cases.  The clause beginning from ‫ فما عهدي‬to its end is the complement of the condition by placing ‫( السبب‬a cause) in the place of ‫( المسبب‬the effect). Originally it was ‫( ان آت ذنبا فاني ارجو ستره و غفرانه لان عهدي ثابت‬if I commit a sin then I hope for its concealment and forgiveness because my covenant is permanent). It is not correct to make this the ‫( جواب‬complement) directly, since it will impair the meaning, the import will thus be: ‫( اذا لم يات ذنبا فانه ينتقض عهده‬when he does not commit a sin then he will break his covenant), and this is not the case because the covenant is permanent in every state, whether he commits a sin or not  ‫ فان‬has a kasra on the hamza, a tashdīd on the ‫ ن‬and it is ‫( حرف توكيد‬a particle of emphasis)  ‫ لي‬is its prefaced predicate  ‫ ذمة‬has a kasra on the ‫ ذ‬and its deferred subject-noun  ‫ منه‬is the qualification of ‫ ذمة‬and the pronoun refers to the messenger ‫ﷺ‬  ‫ بتسميتي‬is connected to ‫ ذمة‬and the ‫ ب‬is for ‫( السببية‬causality). It is an infinitive and it is transitive upon two objects; it is annexed to its first object, i.e. the ‫ياء متكلم‬  ‫ محمدا‬is its second object  ‫ و هو اوفي‬has a fatha on the hamza and consists of an inceptive and its predicate  ‫ الخلق‬is ‫مضاف اليه‬130 It is the subject-noun of ‫ فما‬as the latter is similar to ‫ليس‬ 171

 ‫ بالذمم‬has a kasra on the ‫ ذ‬a fatha on the first ‫ م‬and it is connected to ‫اوفي‬MeaningIf after my repentance I transgress and commit a sin, then I am (still) hopeful that he ‫ﷺ‬shall forgive me; this is because a breach in my repentence does not violate my covenantwith the messenger ‫ ﷺ‬and it does not sever the cause of my connection with him ‫ ;ﷺ‬forindeed I am under his protection because I am named after his noble name and committingsins does not detach an appellation for he ‫ ﷺ‬is the most faithful in keeping a covenant. ‫ان لم يكن في معادي آخذا بيدي فضلا و الا فقل يا زلة القدم‬ In the afterlife, if he takes not my hand kindly, then my feet will slip: alas for such misfortune! ‫حاشاه ان يحرم الراجي مكارمه او يرجع الجار منه غير محترم‬ Far be it from him to deprive the hopeful of his gifts. Or that a neighbour seeking safety should return without being honoured.  ‫ المعاد‬means ‫( العود الي دار الجزاء‬returning to the place of reckoning)  ‫ الاخذ باليد‬means ‫( الخلاص من الشدة‬salvation from adversity)  ‫ الفضل‬means ‫( التبرع‬gift)  ‫ زلة القدم‬is ‫( كناية‬a metaphor) for falling into adversity (‫)الوقوع في الشدة‬  ‫ حاشاه‬means ‫( تنزيهه‬his remoteness)  ‫ يحرم‬means ‫( يمنع‬to deprive)  ‫ الرجاء‬means ‫( الطمع‬hope)  ‫ مكرمة‬is the plural of the meaning here being ‫( الشفاعة‬intercession)  ‫ الجار‬means a neighbour  ‫ المحترم‬means ‫( الموقر‬venerated)Grammar  ‫ ان‬is a conditional particle  ‫ لم‬is ‫حرف جزم‬ 172

‫ يكن‬is ‫ مجزوم‬and its subject-noun is hidden within referring back to the messenger ‫ﷺ‬ ‫ لم يكن‬is in the jussive position due to ‫ان‬ ‫ في معادي‬has a fatha on the ‫ م‬and the ‫ ع‬a kasra on the ‫ د‬and it is connected to ‫يكن‬ ‫ آخذا‬with an extended hamza (‫ )الهمزة الممدودة‬is the predicate of ‫يكن‬ ‫ بيدي‬is connected to ‫آخذا‬ ‫ فضلا‬is ‫( مفعول لاجله‬an object denoting purpose) and it is accusative due to ‫آخذا‬ ‫ و الا‬consists of a conditional particle connected to a particle of negation (i.e. ‫)لا‬. The verb of the condition and its complement have both been omitted, i.e. ‫( و ان كان آخذا بيدي فزت‬and if he is to take my hand then I have triumphed) this is because the negation of a negative is an affirmative (‫)نفي النفي اثبات‬. This clause is linked by a parenthetical ‫ )واو الاعتراض( و‬between the first condition and its complement; in some commentaries ‫ و ان لم يكن آخذا بيدي‬has been implied. ‫الا‬ provides emphasis for the first condition, and there is consideration (‫ )نظر‬in terms of omitting the condition and conjuncting with the ‫ و‬this is because omission opposes ‫( توكيد‬emphasis) and conjuncting clauses with emphasis is specific to ‫ ثم‬The first has been said by Ibn Mālik and the second by Ibn Hayyān ‫ فقل‬is the complement of the first condition ‫ يا‬is ‫حرف نداء‬ ‫ زلة‬has a fatha on the ‫ ز‬it is ‫( منادي‬the object f the vocative particle) and accusative ‫ القدم‬with a fatha on the ‫ د‬is ‫ مضاف اليه‬meaning O slip of the feet, ‫تعالي فهذا اوانك‬ (such a misfortune that this is your time) ‫ حاشاه‬is an infinitive in the accusative case due to an omitted verb and the pronoun is ‫ مضاف اليه‬The implication being ‫ احاشيه حاشا‬meaning ‫( انزهه تنزيها‬I deem him above) ‫ ان‬has a fatha on the hamza and a sākin on the ‫ن‬ 173

‫ يحرم‬has a dhamma on the ‫ ي‬a kasra on the ‫ ر‬and it is the imperfect tense of the verb ‫ احرم‬in the active voice. Its subject is hidden within it returning back to the messenger ‫ﷺ‬ ‫ الراجي‬has a sākin on the ‫ ي‬according to one dialect and it is the first object of ‫يحرم‬ ‫ مكارمه‬is its second object ‫ او يرجع‬is accusative as it is conjuncted to ‫يحرم‬ ‫ الجار‬is the subject of ‫يرجع‬ ‫ منه‬is connected to ‫ يرجع‬and the pronoun refers to the messenger ‫ﷺ‬ ‫ غير‬is the ‫ حال‬of ‫الجار‬ ‫ محترم‬has a fatha on the ‫ ت‬and the ‫ ر‬and it is ‫مضاف اليه‬MeaningIf I return to the place of reckoning on the day of judgement and the messenger ‫ ﷺ‬is notto take my hand and intercede for me out of his generosity, then alas my feet may slip fromthe straight path towards the hell-fire. However, if matter is as I hope ٍ‫فَ َروحٌ وَ َريَحا ٌن َوجََّن ُت َنعِيم‬(then is relief, and flowers – and gardens of peace). And it is below his ‫ ﷺ‬exalted status forhim to deprive the humble hopeful from his ‫ ﷺ‬abundant generosity and for him ‫ ﷺ‬toreturn the one who seeks refuge in his ‫ ﷺ‬mighty court and eminent presence, denied ofhis ‫ ﷺ‬vast favours. ‫و منذ الزمت افكاري مدائحه وجدته لخلاصي خير ملتزم‬Ever since I devoted my thoughts to praising him I have found him to be the best assurance of my salvation. ‫و لن يفوت الغني منه يدا تربت ان الحيا ينبت الازهار في الاكم‬His wealth will not ignore a dusty hand. Showers bring flowers to arid hilltops.‫يدا زهير بما اثني علي هرم‬ ‫و لم ارد زهرة الدنيا التي اقتطفت‬And yet I crave not the worldly flowers which the hand of Zuheyr131 once picked by praising Herem.131 A pre-Islamic poet, whilst King Herem was his patron 174

 ‫ الزمت نفسي الامر‬means ‫( جعلتها لازمة له‬I made it necessary for it)  ‫ الافكار‬is the plural of ‫( فكر‬thought), this is the ability within the human for ‫التأمل‬ (mental examination)  ‫ المدائح‬is the plural of ‫( مديحة‬praise) and not that of ‫ مديح‬because ‫ فعيل‬does not become plural on the pattern of ‫فعائل‬  ‫ التزم‬means ‫( تكفل‬he obligated) and he made it necessary upon himself  ‫ فاته الشئ‬means ‫( سبقه فلم يدركه‬it passed him by and he could not attain it)  ‫ الغني‬means ‫( الاستغناء بالشفاعة عن الاعمال‬freedom from the need of actions due to intercession)  ‫ يدا تربت‬means ‫( افتقرت‬poor hand)  ‫ الحيا‬with ‫ قصر‬means ‫( المطر‬rain)  ‫ الازهار‬is the plural of ‫( زهر‬a flower)  ‫ الاكم‬is the plural of ‫ اكمة‬with a kasra on the meaning ‫( الربوة‬hilltop  ‫ زهرة الدنيا‬means (the blessings of the world)  ‫ اقتطفت‬means ‫( جنت‬to pick)  ‫ زهير‬is the son of Abu Sulmā al-Muzanī and would praise Harim bin Sanān who was amongst the generous Arab kings. Zuhayr acquired an uncommon abundance of wealth from him. An excerpt of his praise follows: ‫قف بالديار التي لم يعفها القدم بلي و غيرها الارواح و الديم‬ ‫ان البخيل ملوم حيث كان و لكن الجواد علي علاته هرم‬ ‫هو الجواد الذي يعطيك نائله عفوا و يظلم احيانا فيصطلم‬ ‫و ان اتاه خليل يوم مسغبة يقول لا غائب مالي و لا حرم‬Grammar  ‫ و منذ‬is an adverbial noun of time because of its inclusion in the verbal clause and it is in the accusative position due to ‫وجدت‬  ‫ الزمت‬has a dhamma on the ‫ ت‬and it comprise of a verb with its subject 175

‫ افكاري‬has a fatha on the hamza and it is the first object of ‫الزمت‬ ‫ مدائحه‬is its second object ‫ وجدته‬consists of a verb, its subject and its first object ‫ لخلاصي‬is connected to ‫وجدت‬ ‫ خير‬is the second object of ‫وجدت‬ ‫ ملتزم‬has a kasra on the ‫( ز‬according to the most reputable narration) and it is ‫مضاف اليه‬ ‫ و لن يفوت‬consists of the ‫( ناصب‬particle governing the accusative case) and the ‫( منصوب‬accusative) ‫ الغني‬has a kasra on the ‫ غ‬a fatha on the ‫ ن‬and it is the subject of ‫يفوت‬ ‫ منه‬is connected to ‫ يفوت‬and the pronoun refers to the messenger ‫ﷺ‬ ‫ يدا‬with a fatha on the ‫ ي‬is the object of ‫يفوت‬ ‫ تربت‬has a fatha on the ‫ ت‬a kasra on the ‫ ر‬a fatha on the ‫ ب‬and it consists of a verb with its subject and this is the qualification of ‫يدا‬ ‫ ان‬has a kasra on the hamza and a fatha on the ‫ ن‬with tashdīd ‫ الحيا‬has a fatha on the ‫ ح‬the ‫ ي‬and it is with ‫ قصر‬and this is the subject-noun of ‫ان‬ ‫ ينبت‬has a dhamma on the ‫ ي‬a sākin on the ‫ ن‬a kasra on the ‫ ب‬and it is a verb of the imperfect tense with its subject hidden within it returning back to ‫الحيا‬ ‫ الازهار‬has a fatha on the hamza, a sākin on the ‫ ز‬and it is the object of ‫ينبت‬ ‫ في الاكم‬has a fatha on the hamza and the ‫ ك‬and it is connected to ‫ينبت‬ ‫ و لم ارد‬has a dhamma on the hamza, a kasra on the ‫ ر‬and it is a verb with its subject hidden within it due to necessity ‫ زهرة‬has a fatha on the ‫ ز‬and it is its object ‫ الدنيا‬is ‫مضاف اليه‬ ‫ التي‬is ‫( اسم موصول‬a conjunct) 176

 ‫ اقتطفت‬is the ‫( صلة‬complemet) of ‫ التي‬and its retuning pronoun has been omitted, i.e. ‫اقتطفتها‬  ‫ يدا‬is the subject of ‫ اقتطفت‬and the ‫ ن‬has been omitted due to annexation, deeming it to be dual, (i.e. ‫)يدان‬. It is also permissible for it to be singular (i.e. one hand) with ‫ قصر‬according to the following dialect: ‫يا رب ساربات ما توسدا الا ذراع العيس او كف اليدا‬  ‫ زهير‬has a dhamma on the ‫ ز‬a fatha on the ‫ ه‬and it is ‫مضاف اليه‬  ‫ بما‬the ‫ ب‬is for ‫( السببية‬causality) and it is connected to ‫ اقتطفت‬The ‫ ما‬is ‫( حرف موصول‬a conjunct particle)  ‫ اثني‬has a fatha on the hamza, a sākin on the ‫ ث‬a fatha on the ‫ ن‬and it is a verb of the perfect tense with its subject hidden within it returning back to ‫ زهير‬This clause is the complement of ‫ما‬  ‫ علي هرم‬has a fatha on the ‫ ه‬a kasra on the ‫ ر‬and it is connected to ‫اثني‬MeaningSince I compelled my thoughts to praising him ‫ ﷺ‬I found him to be the best guarantee formy salvation from adversity. His gifts do not disregard the hand of the needy beggar, just asrain, when it descends upon the earth, is universal upon the pious and otherwise, cultivatingplants and flowers upon dwellings and hilltops.I, according to my poverty and my intense need, do not require anything from the vanitiesof the ethereal world by praising him ‫ – ﷺ‬like Zuhayr acquired from Harim bin Sinān. Thisis because his praise was only to attain the ephemeral things of this transitory world,whereas I desire intercession from the burden of my actions. Thus I say: 177

سواك اند حلول الحادث العمم‬ ‫يا اكرم الخلق ما لي من الوذ به‬Most noble of messengers! To whom but you shall I turn, when the General Calamity befalls? ‫ولن يضيق رسول الله جاهك بي اذا الكريم تحلي باسم منتقم‬God’s Messenger! Your merit shall not shrink on my account when the Generous God appears with the name Avenger.‫و من علومك علم اللوح و القلم‬ ‫فان من جودك الدنيا و ضرتها‬For this world and the next are from your bounty; and knowledge of Pen and Tablet are of what you know. ‫ الوذ‬means ‫( التجئ‬I seek refuge) ‫ سواك‬means ‫( غيرك‬except you) ‫ حلول الحادث العمم‬is ‫( وقوع هول يوم القيامة‬the occurrence of the terror of the day of judgement), involving the entire creation ‫ الجاه‬means ‫( العز‬status) ‫ الكريم‬means ‫( الخالق جلت عظمته وتعالي شأنه‬the creator, exalted is his majesty and sublime is his rank) ‫ تحلي‬means ‫( اتصف‬to be described with), however the meaning here is ‫( وقع الانتقام‬the occurrence of vengeance) because ‫ التحلية‬means ‫( تجدد الصفة‬the regeneration of a characteristic) and in respect to Allāh ‫ سبحانه وتعالى‬this is impossible ‫ المنتقم‬means ‫( المعاقب‬the Avenger) for those who have disobeyed Him ‫سبحانه وتعالى‬ ‫ ضرة المراة‬means ‫( امراة زوجها‬the other wife of her spouse), she has been named this because of the detriment to the livelihood between them, so they cannot agree on one thing; thus it is as though the transitory world and the hereafter are two fellow- wives, because they cannot unite in the one who seeks only one, due to the disparity between them ‫ العلوم‬is the plural of ‫( علم‬knowledge), comprising of all its differing types There are various opinions in regards to the reality of ‫( اللوح و القلم‬the tablet and thepen), the import here is of the knowledge written by the pen and impressed uponthe tablet 178

mmar  ‫ يا‬is ‫( حرف نداء‬a vocative particle)  ‫ اكرم الخلق‬consists of the ‫( منادي‬the object of the vocative particle) in the accusative state and the ‫مضاف اليه‬  ‫ ما‬is a particle of negation  ‫ لي‬is the prefaced predicate  ‫ من‬has a fatha on the ‫ م‬and it is the deferred inceptive and it is ‫( نكرة موصوفة‬a common qualified noun) with the import of ‫( احد‬anyone)  ‫ الوذ‬has a fatha on the hamza, a dhamma on the ‫ ل‬and it is a verb of the imperfect tense with its subject hidden within it out of necessity  ‫ به‬is connected to ‫ الوذ‬and this clause is the epithet (‫ )صفة‬of ‫ من‬with the returning pronoun being the ‫ ه‬of ‫به‬  ‫ سواك‬has a kasra on the ‫ س‬it has ‫ قصر‬and it is ‫( بدل‬the substitute) of a common noun or its second epithet, i.e. ‫ غيرك‬Or it may be ‫( ظرف مكان‬an adverbial noun of place), i.e. ‫مكانك‬  ‫ عند‬is accusative due to the import of ‫( الاستقرار‬the stable adverb) in ‫لي‬  ‫ حلول‬has a dhamma on ‫ ح‬and the first ‫ ل‬and it is ‫ مضاف اليه‬and ‫مضاف‬  ‫ الحادث‬is ‫مضاف اليه‬  ‫ العمم‬has a fatha on the ‫ ع‬and both ‫ م‬and it is the qualification of ‫الحادث‬  ‫ ولن يضيق‬has a fatha on the ‫ ي‬a kasra on the ‫ ض‬and it consists of the ‫( ناصب‬particle governing the accusative case) and the ‫( منصوب‬accusative)  ‫ رسول الله‬is in the accusative case as the ‫( منادي‬object of a vocative particle) of an omitted ‫حرف نداء‬  ‫ جاهك‬has a dhamma on the ‫ ه‬and it is the subject of ‫ يضيق‬and that which is between them is ‫( اعتراض‬a parenthesis) i.e. ‫رسول الله‬  ‫ بي‬has a kasra on the ‫ ب‬and it is connected to ‫يضيق‬ 179

‫ اذا‬has a kasra on the hamza, a fatha on the ‫ ذ‬and it is an adverbial noun denoting future time ‫ الكريم‬is the subject of an omitted verb explicated by ‫ تحلي‬the implication being ‫ تحلي الكريم‬according to (the verse of the Qur’ān):132 ‫إِذَا ٱل َّس َماُء ٱن َش َّقت‬ ‫ تحلي‬has a fatha on the ‫ ت‬the ‫ ح‬and the ‫ ل‬with tashdīd and it is a verb of the perfect tense with its subject hidden within it returning back to ‫ الكريم‬This clause has also been narrated with ‫( اذ‬a sākin on the ‫)ذ‬, thus ‫ الكريم‬is the inceptive and ‫ تحلي‬is its predicate ‫ باسم‬is connected to ‫تحلي‬ ‫ منتقم‬has a kasra on the ‫ ق‬and it is ‫مضاف اليه‬ ‫ فان‬is ‫( حرف توكيد‬a particle of emphasis) ‫ من جودك‬has a dhamma on the ‫ ج‬and it is the prefaced predicate of ‫ان‬ ‫ الدنيا‬is its deferred subject-noun ‫ و ضرتها‬has a fatha on the ‫ ض‬and the ‫ ت‬and it is conjuncted to ‫الدنيا‬ ‫ و من علومك‬is conjuncted to ‫من جودك‬ ‫ علم‬has a kasra on the ‫ ع‬and it is accusative as it is conjuncted to ‫ الدنيا‬by conjuncting the subject-noun to the subject-noun and the predicate to the predicate. The ‫ من‬has been repeated to avoid conjuncting two governed components (‫ )معمولين‬to two different causative agents (‫)عاملين‬. It is also possible that is nominative as an inceptive with its predicate preceding it (i.e. ‫ )من علومك‬and this is ‫( جملة مستأنفة‬an inceptive clause). Nonetheless, the first opinion is more appropriate due to the emphasis through ‫ان‬ ‫ اللوح‬is ‫مضاف اليه‬ ‫ و القلم‬has a fatha on the ‫ ق‬and the ‫ ل‬and it is conjuncted to ‫اللوح‬132 Surah 84:1 180

ningO the noblest of creation, I do not have anyone except you ‫ ﷺ‬to seek refuge in from theextensive terror of the day of judgement. The creation seek to reach your elevated rank andyour insurmountable honour, but your status shall never be demeaned in my eyes when theanguish shall intensify, patience shall diminish and Allāh ‫ سبحانه وتعالى‬shall avenge thedisobedient. For indeed you ‫ ﷺ‬are the greatest creation of Allāh ‫ سبحانه وتعالى‬and fromyour generosity is the best of this world and the next and from your knowledge is theknowledge of the Tablet and the Pen and you ‫ ﷺ‬are etitled this. Intercession is entrustedto you ‫ ﷺ‬and I do not give up hope in you ‫ ﷺ‬thus I say: ‫يا نفس لا تقنطي من زلة عظمت ان الكبائر في الغفران كاللمم‬ O soul! Despair not of a major fault! Great sins resemble little ones, in God’s forgiveness.‫تاتي علي حسب العصيان في القسم‬ ‫لعل رحمة ربي حين يقسمها‬It may be, when my Lord distributes His mercy, that it will come in proportion equal to our sins.  ‫ القنوط‬means ‫( اليأس‬despair) ‫ الزلة‬means ‫( الذنب‬a sin) including both major and minor sins ‫ عظمت‬means ‫( كبرت‬to be great) ‫ الكبائر‬is the plural of ‫( كبيرة‬a major sin) ‫ الغفران‬means ‫( المغفرة‬forgiveness) ‫ اللمم‬means ‫( صغار الذنوب‬minor sins) ‫ حسب‬has a fatha on the ‫ س‬meaning ‫( القدر‬amount) ‫ العصيان‬is the opposite of ‫( الطاعة‬obedience) and includes both major and minor sins ‫ القسم‬is the plural of ‫ قسمة‬and it is that which Allāh ‫ سبحانه وتعالى‬distributes to Hiscreation (‫)ما يقسمه الله تعالي لخلقه‬Grammar  ‫ يا‬is ‫( حرف نداء‬a vocative particle)  ‫ نفس‬has a kasra on the ‫ س‬it is ‫ منادي‬and it is the ‫ مضاف‬of the ‫( ياء متكلم‬i.e.the ‫ ياء‬of the first person used to denote something belonging to the speaker), this is the 181

‫ مضاف اليه‬and it has been omitted, sufficing with only the kasra. And if it is read with a dhamma, then this is a rare dialect, except if it is ‫( نكرة مقصودة‬an intended common noun) ‫ لا‬is a particle of negation ‫ تقنطي‬has a kasra on the ‫ ن‬and it is in the apocopate form due to ‫ لا‬indicated by the omission of the ‫ن‬ ‫ من زلة‬has a fatha on the ‫ ز‬and it is connected to ‫تقنطي‬ ‫ عظمت‬has a dhamma on the ‫ ظ‬and it is the qualification of ‫زلة‬ ‫ ان الكبائر‬consists of ‫ ان‬and its subject-noun ‫ في الغفران‬is connected to that, which the predicate of ‫ ان‬is connected to ‫ كاللمم‬has a fatha on the ‫ ل‬and the first ‫ م‬and it is the predicate of ‫ ان‬It is connected with ‫( الاستقرار‬a stable adverb) ‫ لعل‬is ‫( حرف ترج‬a particle of hope) ‫ رحمة‬is its subject-noun ‫ ربي‬is ‫مضاف اليه‬ ‫ حين‬is ‫( ظرف زمان‬an adverbial noun of time), accusative due to ‫تاتي‬ ‫ يقسمها‬consists of a verb, its subject and its object and it is in the genitive position due to annexation with ‫حين‬ ‫ تاتي‬is the predicate of ‫لعل‬ ‫ علي حسب‬has a fatha on the ‫ ح‬and the ‫ س‬and it is connected to ‫تاتي‬ ‫ العصيان‬has a kasra on the ‫ ع‬a sākin on the ‫ ص‬and it is ‫مضاف اليه‬ ‫ في القسم‬has a kasra on the ‫ ق‬a fatha on the ‫ س‬and it is connected to ‫حسب‬ 182

ningO my soul, do not despair for the forgiveness of the major sins; indeed major sins are likeminor sins in the authorisation of forgiveness, for Allāh ‫ سبحانه وتعالى‬states:133ُ‫ِإ َنّ ٱلَّلَه َلا يَغِفرُ أَن ُيشرَ َك ِبهِۦ وََيغفِ ُر َما دُو َن َذلِ َك لِمَن يَ َشاء‬“Undoubtedly Allāh does not forgive (the sin) of disbelieving in Him and forgives anythinglover than it to whomever He wills.”Perhaps when my Lord will distribute His mercy, it shall eliminate sins proportionately,encompassing both major and minor sins. And since I am an extreme sinner, I hope that Hisallocation of mercy is proportionate to my sins. ‫يا رب و اجعل رجائي غير منعكس لديك و اجعل حسابي غير منخرم‬My Lord! Let not my hope in You be overthrown, nor let my credit with You be void of worth. ‫و الطف بعبدك في الدارين ان له صبرا متي تدعه الاهوال ينهزم‬ Deal kindly with Your slave in both the worlds, for when terrors call to him, his patience is weak.  ‫ الرجاء‬with madd means ‫( الامل‬hope)  ‫ غير منعكس‬means ‫( غير مخالف‬unopposed) due to my good opinion of You ‫سبحانه وتعالى‬  ‫ الحساب‬here means ‫( الاعتقاد‬conviction)  ‫ المنخرم‬means ‫( المنقطع‬severed)  ‫ و الطف‬means ‫( و ارفق‬be gentle)  ‫( الدارين‬the two abodes) means ‫( دار الدنيا و الآخرة‬the abode of this world and the hereafter)  ‫ الاهوال‬is the plural of ‫ هول‬and it means ‫( الامر العظيم المشقة‬a terror)  ‫ الانهزام‬means ‫( الهرب‬fleeing)Grammar  ‫ يا رب‬has the ‫ ياء متكلم‬omitted, recompensing with a kasra and it is ‫( منادي‬the object of the vocative particle)133 Surah 4:48 183

 ‫ و اجعل رجائي‬is with madd and it is conjuncted to an omitted clause before it, its implication being ‫( حقق ظني و اجعل رجائي‬make my opinion reality and make my hope…)  ‫ غير‬is accusative and the second object of ‫اجعل‬  ‫ منعكس‬is ‫مضاف اليه‬  ‫ لديك‬has a fatha on the ‫ د‬and it is connected to ‫منعكس‬  ‫ و اجعل‬is a verb with its subject  ‫ حسابي‬is its first object  ‫ غير‬is its second object  ‫ منخرم‬has a fatha on the ‫ خ‬a kasra on the ‫ ر‬and it is ‫مضاف اليه‬  ‫ و الطف‬has a dhamma on the ‫ ط‬and it is conjuncted to ‫اجعل‬  ‫ بعبدك في الدارين‬are both connected to ‫و الطف‬  ‫ ان له‬consists of ‫ ان‬and its predicate  ‫ صبرا‬has a fatha on the ‫ ص‬a sākin on the ‫ ب‬and it is the subject-noun of ‫ان‬  ‫ متي‬has a fatha on the ‫ ت‬and it is ‫( ظرف زمان‬an adverbial noun of time), it is accusative and it comprises the import of ‫( الشرط‬condition) by apocopating the following two verbs  ‫ تدعه‬is jussive due to ‫ متي‬indicated by the omission of the ‫و‬  ‫ الاهوال‬is the subject of ‫تدعه‬  ‫ ينهزم‬has a kasra on the ‫ ز‬and it is the complement (‫ )جواب‬of ‫ متي‬The ‫حرف الروي‬ (rhyming letter) is read with kasra due to ‫( القافية‬rhyme)MeaningO my Lord, make my expectation of hope in You unopposed, and make my sincerity in Youforgiven, free from fault. For indeed, You have promised ‫( الاجابة‬fulfilment) as You have said:‫‘ ٱد ُعوِنى أَسَتجِب لَكُم‬Pray to me I will accept’ 184

y Lord, be gentle with Your servant in that which You have ordained for him in thisworld and the hereafter. This is because his patience is weak and he shall not be able toendure the terrors and adversities of the day of judgement, thus when the terrors call out tohim, he shall flee immediately and not return. As a result, he is in severe need of thekindness and munificence of Allāh ‫سبحانه وتعالى‬ ‫و ائذن لسحب صلاة منك دائمة علي النبي بمنهل ومنسجم‬From You, let a cloud of constant blessings rain upon the prophet, forever coming down.‫و اطرب العيس حادي العيس بالنغم‬ ‫ما رنحت عذبات البان ريح صبا‬For as long as the east wind stirs the willow-branches, and camel drivers rejoice their grey steeds with song. ‫ و ائذن‬means ‫( مر‬command!) ‫ السحب‬is the plural of ‫ سحاب‬meaning ‫( الغيم‬clouds) ‫ الصلاة‬upon the prophets ‫ عليهم السلام‬is to seek greater mercy and nobility for them (‫ )طلب مزيد الرحمة و الكرامة لهم‬It is disliked to separate it from ‫( السلام‬as it is usually ‫ )الصلاة و السلام‬in prose, poetry or calligraphy ‫ انهل المطر‬means ‫( سال بشدة‬it rained torrentially) ‫ انسجم‬means ‫( سال بشدة‬it rained torrentially) and so forth ‫ رنحت الريح الغصن‬means ‫( امالته‬the wind swayed the branch) ‫ عذبات البان‬means ‫( اغصانه‬the branches of a tree) ‫ البان‬is a type of tree with delicate branches, also named ‫( الخلاف‬see footnote 14) ‫ الصبا‬is the easterly wind, it is named this because it is the wind that blows in the direction of the door of the Ka’bah, as though yearning towards it. It is also called ‫ القبول‬since it is opposite to the wind named ‫( الدبور‬westerly wind) ‫ الطرب‬is ‫( الخفة الحاصلة من شدة السرور مقتضية للهزة و الحركة‬a lively emotion caused by intense joy, compelling rapture and motion) ‫ العيس‬is the plural of ‫ الاعيس‬which is ‫( الابل التي يخالط بياضها الشقرة‬a camel of a whitecolour with a red hue). Another opinion is that they are camels of good breed(‫)الابل الكرائم‬ 185

‫ حادي الابل‬is ‫( هو الذي يسوقها‬the one who drives camels) and ‫ الحداء‬with madd and a dhamma or a kasra on the ‫ ح‬means ‫( الغناء‬singing), as the poet has said: ‫فغنها و هي لك الفداء ان غناء الابل الحداء‬ Sing to them and you shall be recompensed, indeed singing to the camels is (known as) al-Hudā. ‫ و ائذن‬has a sākin on the hamza, a fatha on the ‫ ذ‬and it is a verb with its subject ‫ لسحب‬has a dhamma on the ‫ س‬a sākin on the ‫ ح‬and it is connected to ‫ائذن‬ ‫ صلاة‬is ‫مضاف اليه‬ ‫ منك‬is the qualification of ‫صلاة‬ ‫ دائمة‬is genitive and it is a qualification of ‫ صلاة‬and it can also be accusative as its ‫حال‬ ‫ علي النبي‬is connected to ‫ دائمة‬and not ‫ صلاة‬because the qualified infinitive preceding the effect (‫ )العمل‬does not govern (‫)لا يعمل‬ ‫ بمنهل‬has a dhamma on the ‫ م‬a fatha on the ‫ ه‬a tashdīd on the ‫ ل‬and it is the qualification of by implicating a qualified noun between the preposition and the genitive, i.e. ‫( بمطر منهل‬with torrential rain) The ‫ ب‬is for ‫( المصاحبة‬association) ‫ ومنسجم‬has a dhamma on the ‫ م‬a sākin on the ‫ ن‬a fatha on the ‫ س‬a kasra on the ‫ج‬ and it is conjuncted to ‫منهل‬ ‫ ما‬is ‫( الظرفية‬adverbial) ‫ رنحت‬has a fatha on the ‫ ر‬and the ‫ ن‬with tashdīd and it is a verb of the perfect tense with the feminine ‫ت‬ ‫ عذبات‬has a fatha on the ‫ ع‬the ‫ ذ‬and the ‫ ب‬a kasra on the ‫ ت‬and it is the object of ‫رنحت‬ ‫ البان‬is ‫مضاف اليه‬ ‫ ريح‬has a kasra on the ‫ ر‬a sākin on the ‫ ي‬and it is the subject of ‫رنحت‬ 186

 ‫ صبا‬has a fatha on the ‫ ص‬and the ‫ ب‬it is with ‫ قصر‬and it is ‫ مضاف اليه‬by annexation of ‫( العام‬the general – easterly wind) to ‫( الخاص‬the specific - wind)  ‫ و اطرب‬has a fatha on the hamza, a sākin on the ‫ ط‬a fatha on the ‫ ر‬and the ‫ ب‬and it is conjuncted to ‫رنحت‬  ‫ العيس‬has a kasra on the ‫ ع‬a sākin on the ‫ ي‬and it is the object of ‫اطرب‬  ‫ حادي‬has a fatha on the ‫ ح‬a kasra on the ‫ د‬and it is the subject of ‫اطرب‬  ‫ العيس‬and in another manuscript ‫( الركب‬mounts) is ‫مضاف اليه‬  ‫ بالنغم‬has a fatha on the ‫ ن‬and the ‫ غ‬and it is connected to ‫ اطرب‬The ‫ ب‬is ‫حرف استعانة‬ (a particle denotative of seeking aid)MeaningO my Lord the one who is Kind to His servants, I request that You command Your clouds tosend eternal peace and mercy upon Your messenger Muhammad ‫ ﷺ‬the one You havecollected within him ‫ ﷺ‬every perfection and excellence without exception and completedhim possessing every great merit and small, as long as the easterly wind sways the branchesand as long as the camel driver enraptures the camels with melodies and tunes; for as longas the pledge is remembered within the pastures and dwellings. For You have commanded us (in pre-existence) to send peace and mercy upon him: ‫إِ َنّ ٱلَلّهَ وملـٰئكتَهُ ُيصَُلّو َن عََلى ٱلَنّبِ ِّى يـٰأيّها ٱَلّذِي َن ءَامَنُواْ صَُلّواْ عَلَيِه وَ َسِّلمُوْا تَسلِي ًما‬ Indeed Allāh and His angels send blessings on the Prophet; O people who Believe! Send blessings and abundant salutations upon him. ‫اللهم صل علي سيدنا محمد ﷺ‬ Everlasting peace and unlimited blessings be upon our master Muhammad ‫ﷺ‬ 187

‫ظلمت سنة من احي الظلام الي * ان اشتكت قدماه الضر من ورم‬I’ve wronged the example of him who revived the black nights, praying until his feet complained of painful swelling. ‫و شد من سغب احشائه و طوي * تحت الحجارة كشحا مترف الادم‬Over his belly and soft skin he placed a stone, tightening a belt over it to lessen the hunger pangs. ‫ ظلمت‬means ‫( تركت‬I left) ‫ سنة‬means ‫( السيرة‬the way of life) and ‫( الطريقة‬the manner) ‫ الظلام احي‬- he stood during the night on his feet ‫ اشتكت‬- (the feet) revealed (signs of) suffering ‫ القدم‬means that part of the sole which is adjacent to the toes ‫ الضر‬means ‫( الالم‬pain) and ‫( الهزال‬emaciation) ‫ ورم‬means ‫( الانتفاخ‬swelling) ‫ سغب‬means ‫( الجوع‬hunger) ‫ الطي‬means ‫( الثني‬tying) ‫ المترف‬means ‫( المنعم‬soft or supple) ‫ الاحشاء‬is the plural of ‫( حشا‬abdominal cavity) ‫ الكشح‬is the area between the hip and the false ribs (the flank) ‫ ادمة‬is the plural of (inner skin) ‫الادم‬ 188