Sharh al-Burda-Traditional Arabic Published

 ‫ من الاهوال‬is the qualification (‫ )نعت‬of ‫هول‬  ‫ مقتحم‬has a dhamma on the ‫ م‬a sākin on the ‫ ق‬a fatha on the ‫ ت‬and a kasra on the ‫ح‬ this is also a qualification (‫ )نعت‬of ‫هول‬MeaningOur Prophet ‫ ﷺ‬is he who commands towards good conduct and forbids evil conduct, andwhilst the custom of those who possess absolute authority (‫ )اولي الامر و النهي‬is to shun andbe harsh on those they command and forbid, our Prophet ‫ ﷺ‬along with the severity of hisvehemence as regards to the truth (‫ )الحق‬and his harshness in it, he ‫ ﷺ‬was the kindest andmost amiable of people (‫ )الطف الناس والينهم‬with regards to affection and compassion. Thus,neither was harshness found within him when saying ‘No’ at the moment of prohibition, norwhen saying ‘Yes’ at the moment of request. This is corroborated by the hadīth of themessenger ‫( بعثت لاتمم مكارم الاخلاق ﷺ‬I have been sent so that I may perfect theexcellencies of character). He is the beloved one, whose intercession is hoped for on the Dayof Judgement, from every fear and fright in which the human being will immerse himselfdue to the perplexity44 of seeing him ‫ﷺ‬ ‫دعا الي الله فالمستمسكون به مستمسكون بحبل غير منفصم‬ To God was his call, and those who hold fast to him hold fast to a rope that shall never break.  ‫ دعا الي الله‬the messenger ‫ ﷺ‬called them towards the ‫ دين‬of Allāh ‫سبحانه وتعالى‬  ‫ استمساك‬means ‫( الاعتصام‬adherence)  ‫ الحبل‬means ‫( السبب‬rope)  ‫ منفصم‬means ‫( المنقطع‬detached)Grammar  ‫ دعا‬is the verb of the perfect tense and its subject is hidden within it, being permissible for it to return to the messenger ‫ﷺ‬  ‫ الي الله‬is connected to ‫دعا‬44 In consequence of shame and fear 47

 ‫ فالمستمسكون‬is inceptive (‫)مبتدأ‬  ‫ به‬is connected to ‫المستمسكون‬  ‫ مستمسكون‬is the predicate of the ‫ مبتدأ‬It is also permissible to switch the two (‫ المستمسكون‬and ‫ )مستمسكون‬in regards to ‫( تعريف‬rendering definite), ‫( تنكير‬indefinite) and ‫( متعلق‬being connected to the verb)  ‫ بحبل‬is connected to ‫مستمسكون‬  ‫ غير‬is in the genitive case and it is the qualification (‫ )نعت‬of ‫حبل‬  ‫ منفصم‬is ‫مضاف اليه‬MeaningThe messenger ‫ ﷺ‬called mankind and the jinn alike, towards the ‫( دين‬religion) of Islām; sowhoever held fast to him ‫ ﷺ‬and believed in his message then verily he is holding on tosuch a firm rope, that it shall never break. ‫فاق النبيين في خلق و في خلق ولم يدانوه في علم و لا كرم‬In his form and his qualities he excelled the other prophets. Their knowledge and nobility did not rival his own.‫غرفا من البحر او رشفا من الديم‬ ‫و كلهم من رسول الله ملتمس‬Each of them seeks something of God’s messenger – handfuls from the sea, or drops of the drizzle.‫من نقطة العلم او من شكلة الحكم‬ ‫و واقفون لديه عند حدهم‬Before him do they stand, respecting their limits; dots to his knowledge, or vowel-signs to his wisdom. ‫ فاق‬means ‫( علا‬to excel) ‫ خلق‬has a fatha on the ‫ خ‬and a sākin on the ‫ ل‬which means ‫( خلقة‬physical form) 48

 ‫ خلق‬has a dhamma on both the ‫ خ‬and the ‫ ل‬this means ‫( السجية‬natural disposition) and ‫( الطبيعة‬character)  ‫ يدانوه‬means ‫( يقاربوه‬to draw near)  ‫ ملتمس‬means ‫( آخذ‬acquiring)  ‫ غرفا‬is the infinitive of ‫ غرفت بيدي من البحر‬which means ‘using my hands I laded (water) from the sea’  ‫ الرشف‬means ‫( المص‬a small quantity of water)  ‫ الديم‬is the plural of ‫ ديمة‬which is continuous rain in which there is neither thunder nor lightning  ‫ لديه‬means ‫( عنده‬before him)  ‫ الحد‬here means ‫( غاية‬limit)  ‫ النقطة‬is the singular of ‫( النقط‬diacritical points)  ‫ الشكلة‬is the singular of ‫( الشكل‬diacritical vowels) from ‫( شكلت الكتاب‬I provided the book with vowel points) i.e. ‫( قيدته بحركات الاعراب‬I restricted (its reading) with vowel points). This has been derived from ‫( شكلت الدابة‬the animal has been hobbled) ‫ اذا قيدتها بالشكال‬when it is restricted (the legs are bound) with a ‫( شكال‬hobble)  ‫ الحكم‬has a kasra on the ‫ ح‬a fatha on the ‫ ك‬and this is the plural of ‫( حكمة‬wisdom) with a fatha on the ‫ ح‬and the ‫ ك‬and it is derived from ‫( حكمة اللجام‬appurtenance of the bridle) as it prevents the horse from bolting. A scholar is known as wise (‫)حكيم‬ because his wisdom prevents him from lapses.Grammar  ‫ فاق النبيين‬consists of a verb, its subject and its object  ‫( في خلق‬1) has a fatha on the ‫ خ‬and a sākin on the ‫ ل‬whilst ‫( في خلق‬2) has a dhamma on both the ‫ خ‬and the ‫ ل‬and they are both connected to ‫فاق‬  ‫ لم يدانوه‬comprises the ‫ جازم‬and the ‫ مجزوم‬the indication of the apocopate form is the omission of the ‫( ن‬originally being ‫)يدانونه‬ 49

 ‫ في علم‬has kasrah on the ‫ ع‬and is connected to ‫يدانوه‬  ‫ و لا كرم‬is conjuncted to ‫ علم‬and he repeated ‫ لا‬to emphasise the negation  ‫ كلهم‬is inceptive  ‫ من رسول الله‬is connected to ‫ملتمس‬  ‫ ملتمس‬is the predicate of the inceptive, and he has made it singular (not ‫ )ملتمسون‬in consideration of the word ‫( كل‬which is singular ‫)لفظا‬  ‫ غرفا‬has a fatha on the ‫ غ‬a sākin on the ‫ ر‬and a fatha on the ‫ ف‬and it is the object of ‫ملتمس‬  ‫ من البحر‬is connected to ‫غرفا‬  ‫ او رشفا‬has a fatha on the ‫ ر‬a sākin on the ‫ ش‬and a fatha on the ‫ ف‬and it is conjuncted to ‫غرفا‬  ‫ من الديم‬has a kasra on the ‫ د‬and a fatha on the ‫ ي‬and this is connected to ‫رشفا‬  ‫ و واقفون‬is conjuncted to ‫ ملتمس‬but it is plural in consideration of the import of ‫كل‬ (which is plural in ‫)معني‬  ‫ لديه‬and ‫ عند‬are both connected to ‫واقفون‬  ‫ حدهم‬has a fatha on the ‫ ح‬and it is ‫مضاف اليه‬  ‫ من نقطة‬has a dhamma on the ‫ ن‬a sākin on the ‫ ق‬and a fatha on the ‫ ط‬and it is connected to ‫ حدهم‬i.e. within their limits  ‫ العلم‬has a kasra on the ‫ ع‬and it is ‫مضاف اليه‬  ‫ او‬is ‫( حرف عطف وتقسيم‬a particle of conjunction and division)  ‫ من شكلة‬has a fatha on the ‫ ش‬and a sākin on the ‫ ك‬and it is conjuncted to ‫من نقطة‬  ‫ الحكم‬has a kasra on the ‫ ح‬and a fatha on the ‫ ك‬and it is ‫مضاف اليه‬MeaningIndeed, he ‫ ﷺ‬excelled and surpassed all of the other Prophets ‫ عليهم السلام‬in form and indisposition, such that they could not draw near to him in terms of knowledge and nobility. 50

ther explanation of this shall come under ‫ يا اكرم الرسل‬and ‫و من علومك علم اللوح والقلم‬From the knowledge of the messenger ‫ ﷺ‬all the other Prophets ‫ عليهم السلام‬acquire theproportion of a handful (of water) from the sea or some drops from copious rain. They standbefore him, respecting their limits, as points of knowledge or vowels of wisdom. Hespecified the ‫( الشكلة‬diacritical vowel) with wisdom due to the greater comprehension withit (indicated) than can be gained with just a ‫( النقطة‬diacritical point). ‫فهو الذي تم معناه وصورته ثم اصطفاه حبيبا بارئ النسم‬ He it is whose meaning and form reached perfection. Then the Maker of Souls chose him as His beloved. ‫منزه عن شريك في محاسنه فجوهر الحسن فيه غير منقسم‬ Too exalted is his beauty to have a rival. In him is the undivided essence of all beauty.  ‫ تم‬has a tashdīd on the ‫ م‬and means ‫( كمل‬to be perfected)  ‫ معناه‬is his inner state  ‫ صورته‬is his outer state  ‫ اصطفاه‬means ‫( اختاره‬He selected him)  ‫ البارئ‬means ‫( الخالق‬the Creator)  ‫ النسم‬has a fatha on the ‫ ن‬and the ‫ س‬and it is the plural of ‫ نسمة‬meaning ‫الانسان‬ (human being)  ‫ منزه‬means ‫( البعد‬far removed)  ‫ المحاسن‬is the plural of ‫ محسن‬in the meaning of ‫( الحسن‬beauty) and its core45  ‫ جوهر الشئ‬is its essence (‫)اصله‬4645 ‫ المحاسن‬can mean beautiful places but in contrast to ‫ مساو‬it can also signify good qualities46 The essence of a thing; or that whereby a thing is what it is; the substance of a thing: the constituent of athing; the material part thereof; that upon which the natural constitution of a thing is as it were based; or ofwhich its natural constitution is made to be; or the collective parts and materials of a thing, of which its naturalconsutitution is moulded. In the classical language it signifies ‫ الاصل‬i.e. ‫( اصل المركبات‬the original of compoundthings); and not what subsists by itself, hence ‫( الجوهر الفرد‬the indivisible atom). In the conventional language ofscholastic theology, ‫ جوهر‬signifies a substance, as opposed to accident. (Lane’s Lexicon) 51

 ‫ الانقسام‬means ‫( الافتراق‬division)Grammar  ‫ فهو‬is the inceptive  ‫ الذي‬is its predicate, although it is permissible for it to be conjoined to ‫هو‬  ‫ تم‬has a fatha on the ‫ ت‬and it is a verb of the perfect tense  ‫ معناه‬is its subject, and this clause is the complement of ‫الذي‬  ‫ وصورته‬is nominative if it is conjuncted to ‫ معناه‬otherwise it is accusative if considered to be ‫( مفعول معه‬the comitative object)47  ‫ ثم‬has a dhamma on the ‫ ثم‬and it is ‫( حرف عطف‬a conjunctive)  ‫ اصطفاه‬is conjuncted to ‫تم معناه‬  ‫ حبيبا‬is ‫( حال‬denotative) in reference to the ‫ ه‬of ‫اصطفاه‬  ‫ بارئ‬is the subject of ‫اصطفاه‬  ‫ النسم‬is ‫مضاف اليه‬  ‫ منزه‬is the second predicate of ‫هو‬  ‫ عن شريك‬is connected to ‫منزه‬  ‫ في محاسنه‬is connected to ‫عن شريك‬  ‫ فجوهر‬is inceptive  ‫ الحسن‬is ‫مضاف اليه‬  ‫ فيه‬is connected to an omitted predicate (of the inceptive)  ‫ غير‬is nominative as a predicate, otherwise it is accusative if considered to be the ‫حال‬ (denotative) of the ‫( ضمير الاستقرار‬pronoun of the stable adverb)48 which has been transferred to the ‫( جار مجرور‬the preposition and the genitive) before it 4947 ‫( هو الإسم المنصوب الذى يذكر بعـد واو بمعنى مع لبيان من فعل معه الفعل‬It is a accusative noun which is mentioned afterthe ‫ و‬which gives the meaning of ‫( مع‬with) to denote who the verb was done with.48This is equivalent to ‘is’ in english, thus it would literally mean that ‘the essence of all beauty is present inhim, without division’ 52

 ‫ منقسم‬is ‫مضاف اليه‬MeaningIt is he ‫ ﷺ‬who has been perfected with an inner state of excellence and with an outer stateof distinctive attributes. Then the Creator of mankind ‫ سبحانه وتعالى‬chose him as his beloved,unrivalled in beauty. The sheer essence of his beauty does not accept any division betweenhim ‫ ﷺ‬and anyone else, just as the indivisible atom (‫ )الجوهر الفرد‬is that which presumes tobe whole (‫)الجسم‬. The ‫( المتكلمون‬Muslim theologians) say that the (‫ )الجسم‬is compounded to itwithout the possibility of division due to many reasons; this is understood neither throughsupposition (‫ )بالفرض‬nor presumption (‫)بالوهم‬. Thus, whoever is ascribed with such perfectinner and outer qualities he becomes ‫( محبوب‬beloved).‫دع ما ادعته النصاري في نبيهم واحكم بما شئت مدحا فيه واحتكم‬Set aside the claim the Christians made for their prophet. Then compose what praises of him you wish, and do so well.‫وانسب الي قدره ما شئت من عظم‬ ‫وانسب الي ذاته ما شئت من شرف‬To his essence assign whatever you will of honour. To his stature assign what greatness you will.‫حد فيعرب عنه ناطق بفم‬ ‫فان فضل رسول الله ليس له‬For the merit of God’s messenger knows no bounds that might be voiced by the mouths of men.  ‫ دع‬means ‫( اترك‬leave!)  ‫ النصاري‬is the plural of ‫ نصران‬just like ‫ سكاري‬is the plural of ‫ سكران‬An opinion has it that ‫ نصران‬is a name of a city, and those descending from there are known as ‫نصراني‬ It has also been said that it is ascribed to ‫( ناصرة‬Nazareth) the city of Isa ‫عليهم السلام‬49 The ‫ جار مجرور‬always belongs to a verb or that similar to a verb; if the verb is not present in words then (thestable adverb) precedes it through implication (‫)فجوهر الحسن مستقر فيه غير منقسم‬ 53

Lastly, it has been stated that the ‫ ي‬is for ‫( مبالغة‬emphasis)50 and they have been named ‫ نصاري‬because they helped Isa ‫عليهم السلام‬  ‫ احكم‬means ‫( اقض‬judge!)  ‫ مدحا‬means ‫( الثناء الحسن‬good praise)  ‫ احتكام‬means ‫( اختصام‬conflict)  ‫ انسب‬means ‫( اعز‬honour!)  ‫ الشرف‬means ‫( رفعة‬eminence)  ‫ الذات‬means ‫( الحقيقة‬true meaning)  ‫ قدر الشئ‬is its scope (‫)مقداره‬  ‫ عظم‬means ‫( تعظيم‬glorification)  ‫ الحد‬means ‫( الغاية‬limit)  ‫ يعرب‬means ‫( يبين‬to express)Grammar  ‫ دع‬consists of an imperative and its subject  ‫ ما‬is ‫( موصول اسمي‬a conjunct noun) in place of the accusative as an object of ‫دع‬  ‫ ادعته‬contains the verb and the object  ‫ النصاري‬is subject (of ‫ )ادعته‬and this clause is the complement of ‫ ما‬The pronoun which returns back in ‫ نبيهم‬is connected to ‫ادعته‬  ‫ واحكم‬consists of an imperative and its subject  ‫ بما‬is connected to ‫احكم‬  ‫ ما‬is ‫( موصول اسمي‬a conjunct noun)50 And not a root letter, since the following view advocates ‫ ن ص ر‬as the root letters and it is neither a city nora place like the previous opinions, and hence the relative ‫ ي‬cannot be added to denote attachment to thatplace, thus there must be another reason for the presence of the ‫ي‬ 54

‫ شئت‬has a fatha on the ‫ ت‬and contains the verb and the subject and this is the complement of ‫ ما‬The pronoun which returns back to it has been omitted, i.e. ‫شئته‬ ‫ مدحا‬has been made accusative through the exclusion of the genitive construction, i.e. ‫ من مدح‬due to the pattern of that which follows it ‫ فيه‬is connecte to ‫مدحا‬ ‫ واحتكم‬and ‫( وانسب‬with a dhamma on the ‫ )س‬are imperatives and both are conjucted to ‫دع‬ ‫ الي ذاته‬is connected to ‫انسب‬ ‫ ما‬is ‫( إسم موصول‬a conjunct) in place of the accusative as an object of ‫انسب‬ ‫ شئت‬has a fatha on the ‫ ت‬and contains the verb and the subject and this is the complement of ‫ ما‬The pronoun which returns back to it has been omitted its implication is ‫شئته‬ ‫ من شرف‬is for the explication of ‫( ما‬see footnote 29) and it is connected to ‫انسب‬ ‫ وانسب الي قدره ما شئت من عظم‬has a kasra on the ‫ ع‬and a fatha on the ‫ ظ‬otherwise the grammar is identical to the hemistitch before it, letter by letter. ‫ إن‬is ‫( حرف توكيد‬particle of emphasis) ‫ فضل‬is its subject ‫ رسول‬is ‫ مضاف اليه‬and also ‫مضاف‬ ‫ الله‬is ‫مضاف اليه‬ ‫ ليس‬is a defective (‫ )ناقص‬verb of the perfect tense ‫ له‬is its prefaced predicate ‫ حد‬has a fatha on the ‫ ح‬and it is its deferred subject-noun. The verbal clause is the predicate of ‫إن‬ 55

 ‫ فيعرب‬is a verb of the imperfect tense in the accusative case because ‫ ان‬is concealed ‫( وجوبا‬out of necessity) after the ‫( فاء السببية‬the ‫ ف‬of causality) as the complement of the negation (through ‫)ليس‬  ‫ عنه‬is connected to ‫يعرب‬  ‫ ناطق‬is the subject of ‫يعرب‬  ‫ بفم‬is connected to ‫ ناطق‬by the implication of a ‫ مضاف‬i.e. ‫( بلسان فم‬with the tongue of the mouth)MeaningLeave what the Christians said about their prophet, that Isa the son of Maryam ‫عليهما السلام‬is the son of Allāh ‫( سبحانه وتعالى‬as mentioned in the Qur’ān). Our Prophet ‫ ﷺ‬would totallyprohibit any thing like this, such that he ‫ ﷺ‬said, ‫( لا تطروني كما اطرت النصاري عيسي‬do notpraise me exceedingly, like the Christians exceeded in their praise for Isa) i.e. ‫لا تصفوني بذلك‬(do not ascribe me with that). Apart from this, ascribe to him ‫ ﷺ‬whatever you wish ofperfect qualities, befitting the loftiness of his stature. And argue with whoever you will,from amongst the adversaries, in proving his excellence. And revere his noble person andthe loftiness of his august stature with whatever you wish of eminence. Whatever honourand eminence you intend, you will find an immeasurable opening, as indeed the distinctionof the messenger ‫ ﷺ‬knows no bounds that one could attempt to articulate with thetongue:‫فاوصافه لا تحصي وفضائل لا تستقصي‬(Neither can his qualities be innumerated nor can his merits be exhausted) ‫لو ناسبت قدره آياته عظما احي اسمه حين يدعي دارس الرمم‬ If his miracles stood in proportion to his greatness, the very mention of his name would revive dry bones.  ‫ ناسب‬means ‫( ماثل‬to correspond)  ‫ قدره‬means ‫( مبلغه من الرفعة‬the extent of his loftiness) 56

 ‫ آياته‬are miracles indicating his grandeur  ‫ اسمه‬means ‫( تسميته‬his name)  ‫ يدعي‬means ‫( ينادي‬to be called)  ‫ دارس‬means ‫( ذاهب‬effaced)  ‫ الرمم‬is the plural of ‫ رمة‬and both have a kasra on the ‫ ر‬it means ‫( العظم البالي‬old bones)Grammar  ‫ لو‬is ‫( حرف شرط‬conditional particle) to denote the abstention (‫ )امتناع‬of the second through the abstention of the first  ‫ ناسبت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form  ‫ قدره‬is in the accusative case as it is the prefaced object of ‫ناسبت‬  ‫ آياته‬is in the nominative case as it is the deferred inceptive of ‫ناسبت‬  ‫ عظما‬has a kasra on the ‫ ع‬and a fatha on the ‫ ظ‬and it is for ‫( تمييز‬specification)  ‫ احي‬is a verb of the perfect tense and the complement (‫ )جواب‬of ‫لو‬  ‫ اسمه‬is the subject of ‫احي‬  ‫ حين‬is ‫( ظرف زمان‬an adverbial noun of time) and in the accusative case due to ‫احي‬  ‫ يدعي‬is a verb of the imperfect tense and it is indeclinable as it is in the passive voice (‫ )مبني للمفعول‬the representative subject is hidden within it, returning back to ‫اسمه‬ Originally it was ‫ يدعي به‬then the ‫ ب‬was omitted and the pronoun merged into the verb and became hidden within it  ‫ دارس‬is the object of ‫احي‬  ‫ الرمم‬has a kasra on the ‫ ر‬and a fatha on the ‫ م‬and this is ‫ مضاف اليه‬This hemistitch was originally ‫احي اسمه دارس الرمم حين يدعي به‬MeaningIf the signs indicating his greatness were in proportion to his august stature, whenever onewould pray to Allāh ‫ سبحانه وتعالى‬with his name, asking Him ‫ سبحانه وتعالى‬to resurrect thedead by saying ‫‘( يا الله بمحمد ﷺ احي هذا الميت‬O Allāh ‫ سبحانه وتعالى‬I ask you for the sake of 57

ammad ‫ ﷺ‬to resurrect this deceased person’) then He ‫ سبحانه وتعالى‬would revive him.This will not occur however, if it were to occur then it would have been conveyed to us, butit has not. The reason why resurrection of the dead will not happen through the means(‫ )توسل‬of his name ‫( ﷺ‬as part of his miracles) is because his ‫( آيات‬miracles) are not inproportion to his stature in terms of eminence - rather his stature is much greater than hismiracles. ‫لم يمتحنا بما تعيا العقول به حرصا علينا فلم نرتب ولم نهم‬ He did not try us with things that baffle the mind – such was his concern for us – so we neither doubted nor strayed.  ‫ يمتحنا‬means ‫ يختبرنا‬and ‫( يبتلينا‬he did not test us)  ‫ بما تعيا العقول به‬means ‫( بما لم تهتد العقول لوجهه‬with things that would misdirect the intellect just for the sake of it)  ‫ حرصا‬means ‫( شدة الطلب‬severe yearning)  ‫ نرتب‬means ‫( نشك‬so that we may doubt)  ‫ نهم‬is from ‫( هام الرجل في امره‬the man wandered aimlessly in his matter), this is said ‫( اذا لم يضر له مخرجا‬when he does not know a way out)  ‫ لم‬is a particle of negation and governs the apocopate form  ‫ يمتحنا‬consists of a verb, a subjct which is hidden within it and its object  ‫ بما‬is connected to ‫ يمتحنا‬and ‫ ما‬is ‫( موصول اسمي‬a conjunct noun)  ‫ تعيا‬has a sākin on the ‫ ع‬and a fatha on the ‫ ي‬and it is a verb of the imperfect tense  ‫ العقول‬is the subject of ‫تعيا‬  ‫ به‬is connected to ‫ تعيا‬this clause is the complement of ‫ ما‬and the pronoun which returns back to it is genitive because of the preposition ‫ب‬  ‫ حرصا‬is ‫( مفعول لاجله‬an object denoting purpose)51  ‫ علينا‬is connected to ‫حرصا‬51 Perhaps the phrase ‘out of’ could be affixed to the ‫ مفعول لاجله‬i.e. ‘out of concern’ 58

 ‫ فلم‬governs the apocopate form  ‫ نرتب‬has a fatha on the ‫ ن‬a sākin on the‫ ر‬and a fatha on the ‫ ن‬This is a verb of the imperfect tense and it is in the apocopate form due to ‫لم‬  ‫ ولم نهم‬has a fatha on the ‫ ن‬a kasra on the ‫ ه‬and consists of the the ‫ جازم‬and the ‫مجزوم‬ conjuncted to that which precedes it. Originally, ‫ نرتب‬and ‫ نهم‬were ‫ نرتاب‬and ‫ نهيم‬then the ‫ ا‬and the ‫ ي‬were omitted due to the meeting of two sākin and the rhyming letter (‫ )حرف الروي‬in ‫ نهم‬was given kasra for the benefit of ‫( القافية‬rhyme)MeaningOn account of his ardent concern he ‫ ﷺ‬did not test us with discourses that would misdirectour minds from the main objective, so that we neither stray, nor doubt the message he ‫ﷺ‬brought to us. ‫اعيا الوري فهم معناه فليس يري للقرب والبعد فيه غير منفحم‬ Understanding his meaning exhausts the human mind. Near and far, all were seen to be dumbstruck. ‫كاشمس تظهر للعينين من بعد صغيرة وتكل الطرف من امم‬He is like the sun; to the eye at a distance it seems small, but when near, it dazzles the sight.  ‫ اعيا‬is ‫( الامر اذا اعجزه‬when a matter fatigues someone)  ‫ الوري‬means ‫( الخلق‬the creation)  ‫ الفهم‬means ‫( المعرفة‬cognisance)  ‫ معناه‬means ‫( حاله‬his state)  ‫ يري‬is ‫( يبصر‬to be seen)  ‫ منفحم‬is from ‫ انفحم الرجل‬when someone is silenced in an argument and unable to answer (‫)اذا سكت عن المجادلة ولم يجب‬  ‫( البعد‬distance) is the opposite of ‫( القرب‬proximity)  ‫ تكل الطرف‬means ‫( توقف البصر عند رؤيتها‬the sight is restricted when one looks at it) 59

 ‫ امم‬means ‫( القرب‬proximity)Grammar  ‫ اعيا‬has a sākin on the ‫ ع‬and it is the verb of the perfect tense  ‫ الوري‬has a fatha on the ‫ و‬and the ‫ ر‬and it is object  ‫ فهم‬has a sākin on the ‫ ه‬and it is the subject of ‫اعيا‬  ‫ معناه‬is ‫مضاف اليه‬  ‫ فليس‬is an defective verb of the perfect tense, its subject-noun is ‫( ضمير الشأن‬the circumstantial pronoun)52 which is hidden within it  ‫ يري‬is in the passive voice  ‫ للقرب‬is connected to ‫ يري‬and the ‫ ل‬has the import of ‫( في‬in) or ‫( مع‬with)  ‫ والبعد‬is conjuncted to ‫القرب‬  ‫ فيه‬is connected to ‫ يري‬and the ‫ ه‬is in reference to ‫معناه‬  ‫ غير‬is in the nominative case and the representative subject of ‫يري‬  ‫ منفحم‬has a kasra on the ‫ ح‬and it is ‫مضاف اليه‬  ‫ كاشمس‬has the possibility to be placed in the accusative case as a denotative of the state of ‫ فهم معناه‬Otherwise it may be the qualification of an omitted infinitive, i.e ‫ اعياء كاعياء الشمس‬or the predicate of an omitted ‫ مبتدأ‬for example, ‫هو كالشمس‬  ‫ تظهر‬consists of the verb and its subject  ‫ للعينين‬is connected to ‫تظهر‬  ‫ من بعد‬has a dhamma on the ‫ ع‬according to a dialect in imitating the dhamma on the ‫ ب‬This is also connected to ‫تظهر‬  ‫ صغيرة‬is in the accusative case as the ‫( حال‬denotative) of the subject of ‫ تظهر‬which is hidden within it, returning back to ‫الشمس‬52 It is a masculine pronoun of the third person at the beginning of a clause that does not have an ‫مرجع‬(antecedent) but the following clause explains it 60

 ‫ وتكل‬has a dhamma on the ‫ ت‬a kasra on the ‫ ك‬and comprises the verb of the imperfect tense with its subject hidden within it, returning back to ‫الشمس‬  ‫ الطرف‬has a fatha on the ‫ ط‬and this is the object of ‫تكل‬  ‫ من امم‬has a fatha on the ‫ أ‬and on the first ‫ م‬of ‫امم‬MeaningThe state of the messenger ‫ ﷺ‬has fatigued the creation, such that none of them can attainhim; neither can any of them cast even a glance at him ‫ ﷺ‬from proximity or at distancewithout being dumbstruck (with awe). And it is due to this inability (to withhold him) that he‫ ﷺ‬is distinguished.He ‫ ﷺ‬is like the sun; at a distance it appears small, the size of a mirror or a shield, butwhen it is seen at proximity it dazzles the sight. If it is accepted that this is on account of itsmagnitude, (we see that) due its magnitude it dazzles the vision, almost blinding it;therefore it is apparent that it cannot be perceived in its entirety, even though it can beobserved from afar. Likewise, the true reality and the state of the messenger ‫ ﷺ‬cannot befully perceived, even though his outer form can be observed. ‫وكيف يدرك في الدنيا حقيقته قوم نيام تسلوا عنه بالحلم‬ How can his reality be grasped in this world by people who are asleep, distracted from him by dreams?  ‫ كيف‬is usually for ‫( استفهام‬interrogation), here, the meaning is for ‫( الانكار‬denial)  ‫ الادراك‬is ‫( حصول صورة الشئ في العقل‬the perception of the external form of something within the mind)  ‫( الدنيا‬the world) is the opposite of ‫( الآخرة‬the hereafter)  ‫ الحقيقة‬means ‫( ماهية‬esssence)  ‫ تسلوا‬means ‫( قنعوا‬they are contented)53  ‫ الحلم‬means dreams53 When the complement (‫ )صلة‬of this verb is ‫ عن‬followed by ‫ ب‬it means ‘to be distracted from one thing byanother thing’ 61

mmar  ‫ كيف‬is connected to ‫يدرك‬  ‫ يدرك‬has a dhamma on the ‫ ي‬a kasra on the ‫ ر‬and it is a verb of the imperfect tense  ‫ الدنيا‬is connected to ‫يدرك‬  ‫ حقيقته‬is accusative as it is the object of ‫ يدرك‬and the pronoun is ‫ مضاف اليه‬to ‫معناه‬  ‫ قوم‬is the subject of ‫يدرك‬  ‫ نيام‬is the qualification of ‫قوم‬  ‫ تسلوا‬has a fatha on the ‫ ت‬and the ‫ س‬and the ‫ ل‬has a tashdīd. This is a verb of the perfect tense with its subject  ‫ عنه بالحلم‬has a dhamma on the ‫ ح‬and the ‫ ل‬and they are both connected to ‫تسلوا‬MeaningHow can those people who are only contented in envisioning him in their sleep, perceive thetrue reality of his state? If indeed they do attain his vision in the wordly life. ‫فمبلغ العلم فيه انه بشر وانه خير خلق الله كلهم‬ The most we know of him is that he is a mortal man, and that he is the best of all God’s creation.  ‫ مبلغ العلم‬means ‫( غايته‬its limit)  ‫ البشر‬means human, it can be used as singular and plural  ‫ الخلق‬means ‫( المخلوقات‬the creation)Grammar  ‫ فمبلغ‬is inceptive  ‫ العلم‬is ‫مضاف اليه‬  ‫ فيه‬is connected to ‫مبلغ‬  ‫ انه‬has a fatha on the ‫ أ‬and the pronoun is its subject-noun  ‫ بشر‬has a fatha on the ‫ ب‬and the ‫ ش‬and this is the predicate of ‫ان‬ 62

 ‫ ان‬and its two governed components explain the infinitive and become the predicate of the inceptive (‫)مبلغ‬  ‫ وانه خير‬where ‫ ان‬has a fatha on the ‫ أ‬and it is conjuncted to the predicate (i.e. ‫)انه بشر‬ of ‫مبلغ‬  ‫ خلق‬is ‫ مضاف اليه‬and also ‫مضاف‬  ‫ الله‬is ‫مضاف اليه‬  ‫ كلهم‬is for emphasis, giving the meaning of ‫( احاطة‬encompassment) and ‫شمول‬ (inclusion)MeaningThe limit to creation’s knowledge of the messenger ‫ ﷺ‬is that he ‫ ﷺ‬is human, and that he‫ ﷺ‬is the best of all creation. ‫وكل آي أتي الرسل الكرام بها فانما اتصلت من نوره بهم‬Every miracle which the noble messengers brought was theirs by virtue of his light alone.‫يظهرن انوارها للناس في الظلم‬ ‫فانه شمس فضل هم كواكبها‬For he is the sun of virtue, and they are its planets. Amid the shadows, they display its rays to humanity.  ‫ آي‬is the plural of ‫ آية‬which means ‫( علامة‬sign or miracle)  ‫ أتي‬means ‫( جاء‬to bring)  ‫ الرسل‬is the plural of ‫( رسول‬a man to whom revelation descended so that he exerts effort and preaches the message i.e. a messenger)  ‫ الكرام‬is the plural of ‫( كريم‬noble)  ‫ اتصال‬is the opposite of ‫( انقطاع‬separation)  ‫ النور‬is the opposite of (darkness)Grammar  ‫ كل‬is the inceptive 63

 ‫ آي‬is ‫مضاف اليه‬  ‫ أتي‬is a verb of the perfect tense  ‫ الرسل‬is its subject  ‫ الكرام‬is the qualification of ‫الرسل‬  ‫ بها‬is connected to ‫أتي‬  ‫ فانما‬is ‫( حرف حصر‬a particle of restriction)  ‫ اتصلت‬is a verb of the perfect tense with its subject hidden within it, returning back to ‫آي‬  ‫ من نوره بهم‬are both connected to ‫اتصلت‬  ‫ فانه شمس‬this comprises ‫ ان‬its inceptive and its predicate  ‫ فضل‬is ‫مضاف اليه‬  ‫ هم كواكبها‬consists of the inceptive and its predicate; the pronoun is ‫مضاف اليه‬ returning back to ‫الشمس‬  ‫ يظهرن‬has a dhamma on the ‫ ي‬a kasra on the ‫ ه‬and it is a verb of the imperfect tense with its subject; the pronoun ‫ ن‬returns back to ‫الكواكب‬  ‫ انوارها‬is the object of ‫ يظهرن‬and the pronoun is ‫ مضاف اليه‬returning back to ‫الشمس‬  ‫ للناس في الظلم‬are both connected to ‫يظهرن‬MeaningAll the miracles the other messengers ‫ عليهم السلام‬brought with them were only attainedfrom the light of the messenger ‫ ﷺ‬because the creation of his light ‫ ﷺ‬preceded them. Inrelation to distinction and nobility, he ‫ ﷺ‬is like the sun, and the other messengers are likestars. This is because the stars are beneficiaries from the light of the sun, since they simplyreflect the rays of the sun to the people in darkness.54 And when the sun manifests itself, nolight remains to be seen in the stars, rather they disappear from sight altogether.54 N.B. The modern theory states that stars produce their own light, however there is a classification known asa double star which can reflect light 64

اكرم بخلق نبي زانه خلق بالحسن مشتمل بالبشر متسم‬How noble the qualities of a prophet adorned by such traits! How full is his beauty! How gifted with smiling joy!‫والبحر في كرم والدهر في همم‬ ‫كالزهر في ترف والبدر في شرف‬As a flower in delicacy, as the full moon in honour, like the sea in bounty, as persistent as time itself. ‫كأنه وهو فرد من جلالته في عسكر حين تلقاه وفي حشم‬Such is his splendour that even alone in his glory, superb courtiers and guards seem to stand around him.  ‫ اكرم‬is ‫( فعل تعجب‬a verb of amazement)  ‫( خلق‬1) means ‫( ايجاد‬formation)  ‫ زانه‬means ‫( زاده حسنا‬he increased him in beauty)  ‫( خلق‬2) has a dhamma on the ‫ خ‬and the ‫ ل‬meaning ‫( السجية‬natural disposition)  ‫ الحسن‬is at the core of good character  ‫ مشتمل‬means comprising  ‫ بالبشر‬has a kasra on the ‫ ب‬and means ‫( طلاقة الوجه‬the cheerfulness of the face)  ‫ متسم‬means ‫( متصف‬characterised with…)  ‫ الزهر‬means ‫ النور‬with a fatha on the ‫ ن‬and a sākin on the ‫( و‬blossom)  ‫ الترف‬means ‫( اللطافة‬delicateness) and ‫( النضارة‬elegance)  ‫ البدر‬is ‫( القمر عند تمامه‬is the full moon)  ‫ الشرف‬means ‫( رفعة وعلوالمنزلة‬elevation and a lofty status)  ‫ البحر‬is used for one whose extensive munificence is comparable to the vastness of the sea (‫)الواسع العطاء‬  ‫ الكرم‬means ‫( الجود‬generosity)  ‫ الدهر‬means ‫( الزمان‬time) 65

 ‫ همم‬is the plural of ‫( همة‬determination)  ‫ عسكر‬is ‫( الجيش الكثير‬a great army)  ‫ حشم‬means ‫( الخدم‬servants)Grammar  ‫ اكرم‬is ‫( فعل تعجب‬a verb of amazement) and it is an imperative, in the apparent sense, with a kasra on the ‫ ر‬hence its meaning is as a predicate55  ‫ بخلق‬the ‫ ب‬is ‫( زائدة‬extra) and is not connected to anything. ‫ خلق‬has a fatha on the ‫خ‬ a sākin on the ‫ ل‬and this is the subject of ‫اكرم‬  ‫ نبي‬is ‫مضاف اليه‬  ‫ زانه‬consists of a verb of the perfect tense and its object  ‫ خلق‬has a dhamma on the ‫ خ‬the ‫ ل‬and it is the subject of ‫ زانه‬This clause is the first qualification (‫ )نعت‬of ‫نبي‬  ‫ بالحسن‬is connected to ‫مشتمل‬  ‫ مشتمل‬with ‫ بالحسن‬makes up the second qualification of ‫نبي‬  ‫ بالبشر‬has a kasra on the ‫ ب‬a sākin on the ‫ ش‬and it is connected to ‫متسم‬  ‫ متسم‬has a dhamma on the ‫ م‬a fatha on the ‫ ت‬with tashdīd and a kasra on the ‫س‬ This clause is the third qualification of ‫نبي‬  ‫ كالزهر‬is the fourth qualification of ‫نبي‬  ‫ في ترف‬has a fatha on the ‫ ت‬and the ‫ ر‬and this is connected to the ‫ ك‬which gives the meaning of ‫( تشبيه‬comparison)  ‫ والبدر في شرف والبحر في كرم والدهر في همم‬are all conjuncted to their (respective) prepositions to that which precedes it.  ‫ كأنه‬consists of ‫كأن‬and its subject-noun55 Rather than possessing the meaning of the imperative, such as, ‘bestow honours upon…’ the meaning is of‫( تعجب‬amazement) which is constructed as a predicate in the pattern- ‫( ما اكرم‬how noble is…) 66

 ‫ وهو فرد‬is the inceptive along with its predicate, this clause constitutes ‫( حال‬the denotative of state)  ‫ من‬is the object of ‫ تلقاه‬and it is not the subject-noun of ‫كأن‬  ‫ من جلالته‬is ‫( مفعول من اجله‬an object denoting purpose)  ‫ في عسكر‬is the predicate of ‫كأن‬  ‫ حين‬is in the accusative case due to ‫ كأن‬which gives the meaning of ‫تشبيه‬ (comparison)  ‫ تلقاه‬comprises a verb, its subject and its object  ‫ وفي حشم‬has a fatha on the ‫ ش‬and the ‫ ح‬and it is conjuncted to ‫في عسكر‬MeaningHow noble is the form of the messenger ‫ ﷺ‬embellished with a natural disposition of purebeauty; characterised with a cheerful countenance: as a flower in elegance, a moon indistinction, an ocean in generosity, time in determination. Owing to his eminence, it seemsto be as though he ‫ ﷺ‬is amongst a huge army and numerous servants, even though he ‫ﷺ‬is alone.In terms of rhetoric (‫)بديع‬, the second verse contains ‫( تشطير‬partitioning). This is where theverse is partitioned into two hemistitches (‫ )مصراعان‬and the first hemistitch is made torhyme like the second. If however, the first and last foot of the hemistitch differ in theirrhyme, then this is termed ‫ التصريع‬as in the following verses:‫بكل منتصر للفتح منتظر وكل معتزم بالحق ملتزم‬‫كأنما اللؤلؤ المكنون في صدف من معدني منطق منه و مبتسم‬From the rich mine of his speech and his smile hidden pearls seemed to sparkle from their shell.‫طوبي لمنتشق منه و ملتثم‬ ‫لا طيب يعدل تربا ضم اعظمه‬No perfume can rival the earth that holds his bones. Blessed are they that breathe its fragrance, or kiss it! 67

 ‫ اللؤلؤ‬is the plural of ‫ لؤلؤة‬meaning pearls  ‫ المكنون‬means ‫( المصون‬concealed)  ‫ الصدف‬means ‫( المعدن‬the place of origin – in this case an oyster shell)  ‫ المنطق‬means ‫( الكلام‬speech)  ‫ ابتسام‬is the ‫( اول الضحك‬beginning of laughter) i.e. smiling  ‫ الطيب‬is ‫( اسم لما يتطيب به‬a substance with which one perfumes himself)  ‫ يعدل‬means ‫( يساوي‬to be equivalent)  ‫ الترب‬means ‫( التراب‬soil)  ‫ ضم‬means ‫( حوي‬to surround)  ‫ اعظم‬is the plural of ‫( عظم‬bone), by referring to the whole object using just a part of it the entire body is intended. This is because Allāh ‫ سبحانه وتعالى‬has forbidden the earth from consuming the flesh of the Prophets ‫عليهم السلام‬  ‫ طوبي‬is a infinitive in the pattern of ‫بشري‬  ‫ الانتشاق‬means ‫( الشم‬to inhale)  ‫ التثام‬means ‫( التقبيل‬to kiss)Grammar  ‫كأن‬is ‫( حرف تشبيه‬a particle of comparison)  ‫ ما‬is ‫( زائدة‬extra)  ‫ اللؤلؤ‬is the inceptive  ‫ المكنون‬is its qualification  ‫ في صدف‬has a fatha on the ‫ ص‬and the ‫ د‬and it is connected to ‫المكنون‬  ‫ من معدني‬has a fatha on the ‫ ن‬and it is the predicate of the inceptive  ‫ منطق‬has a kasra on the ‫ ط‬and it is ‫مضاف اليه‬  ‫ منه‬is the qualification of and the pronoun is for the messenger ‫ﷺ‬  ‫ مبتسم‬has a kasra on the ‫ س‬and it is conjuncted to ‫منطق‬ 68

 ‫ لا‬is ‫( نافية‬negative)  ‫ طيب‬has a kasra on the ‫ ط‬a sākin on the ‫ ي‬and it is the subject-noun of ‫ لا‬with which, it is fixed with a fatha on the last radicle (i.e. ‫)ب‬  ‫ يعدل‬has a kasra on the ‫ د‬and it is a verb of the imperfect tense with its subject and the predicate of ‫لا‬  ‫ تربا‬has a dhamma on the ‫ ت‬a sākin on the‫ ر‬and it is the object of ‫يعدل‬  ‫ ضم‬has a fatha on the ‫ ض‬This contains a verb with its subject and it is the qualification of ‫تربا‬  ‫ اعظمه‬is the object of ‫ضم‬  ‫ طوبي‬has a dhamma on the ‫ ط‬and has the meaning of ‫( دعاء‬supplication)  ‫ لمنتشق‬has a kasra on the ‫ ش‬and it is the predicate of ‫طوبي‬  ‫ منه‬is connected to ‫ منتشق‬and the pronoun is in reference to ‫تربا‬  ‫ و ملتثم‬has a kasra on the ‫ ث‬and it is conjuncted to ‫منتشق‬MeaningIt is as though concealed pearls in their shells have been located from the mine of hisspeech ‫ ﷺ‬and the mine of his smile ‫ ﷺ‬This is based on the verse of al-Buhtari:‫فمن لؤلؤ يبديه عند ابتسامه ومن اللؤلؤ عند الكلام يساقطه‬Pearls he exhibits upon smiling and pearls he scatters during discourse.There is no perfume that can compete with the fragrance of that soil which surrounds hisbody ‫ ﷺ‬The distinction of this soil surpasses that of the entire earth; may good fortune beto the one who inhales its fragrance and kisses it. ‫ابان مولده عن طيب عنصره يا طيب مبتدا منه ومختتم‬ His birth revealed the purity of his ancestry. How fine his origin, how pure his final end!  ‫ ابان‬means (to disclose)  ‫ المولد‬is ‫( زمان الولادة‬the time of birth) 69

 ‫ العنصر‬means ‫( الاصل‬the ancestry), the purpose of saying ‫ طيب العنصر‬is the chastity and purity of the ancestry from depravities (‫)طهارته وخلوصه عن الرذائل‬  ‫ مبتدأ الشئ‬is its inception (‫)اوله‬56  ‫ مختتم الشئ‬is its termination (‫)انتهاؤه‬Grammar  ‫ ابان مولده‬consists of a verb of the perfect tense and its subject  ‫ عن طيب‬is connected to ‫ابان‬  ‫ عنصره‬has a dhamma on the ‫ ع‬and the ‫ ص‬and it is ‫مضاف اليه‬  ‫ يا‬is ‫( حرف نداء‬a vocative particle) and the ‫( منادي‬the object of the vocative particle) has been omitted  ‫ طيب‬has a kasra on the ‫ ط‬and it is the object of an omitted verb; its implication is: ‫( يا عقلاء انظروا طيب‬O those with intellect, consider the purity of…)  ‫ مبتدا‬is ‫مضاف اليه‬  ‫ منه‬is the qualification of ‫مبتدأ‬  ‫ ومختتم‬has a fatha on each ‫ ت‬and it is conjuncted to ‫ مبتدأ‬Its qualification has been omitted, with the implication being ‫ منه‬The pronoun is for the messenger ‫ﷺ‬MeaningAllāh ‫ سبحانه وتعالى‬exhibited, at the birth of the messenger ‫ ﷺ‬the purity of his essence,distinguished with ‫( خوارق العادات‬extraordinary phenomena), indicating the perfection ofhis providence. O people of insight, consider the wonders of his beginning and the marvelsof his end and contemplate!The verse uses two types of rhetoric (‫)بديع‬, the first is ‫( التكرار‬repetition) by saying ‫عن طيب‬and then ‫ يا طيب‬The second type is ‫( مراعاة النظير‬consideration of reciprocals) by using ‫مبتدأ‬and ‫مختتم‬56Here, ‫ مبتدأ‬is used in its literal sense without any grammatical connotations 70

‫يوم تفرس فيه الفرس انهم قد انذروا بحلول البؤس والنقم‬ That day the Persians sensed that they had been warned of the descent of defeats and retribution.  ‫ اليوم‬is ‫( قطعة من الزمان‬a fragment of time)  ‫ تفرس‬means ‫( تفطن من الفراسة‬to intuit through insight) this is an intrinsic ability with which humans perceive internal states by the examination of outward indications (‫)وهي قوة يدرك بها الانسان بالمخايل الظاهرة المعاني الباطنة‬  ‫ الفرس‬are a huge nation residing in the north of Irāq and since they are the descendants of Fāris (‫ )فارس‬who is from the progeny of ‫ سام بن نوح عليهما السلام‬they are accordingly named.  ‫ الانذار‬is ‫( الاعلام بالشئ المخوف‬a warning about a perilous occurrence)  ‫ البؤس‬means ‫( الشدة‬adversity)  ‫ النقم‬is the plural of ‫ نقمة‬which means ‫( عقوبة‬revenge)Grammar  ‫ يوم‬is the predicate of an omitted inceptive, i.e. ‫)يوم ولادته( يوم‬  ‫ تفرس‬has a fatha on the ‫ ت‬the ‫ ف‬and the ‫ ر‬which has tashdīd and this is a verb of the perfect tense.  ‫ فيه‬is connected to ‫ تفرس‬and ‫ في‬has the import of ‫من‬  ‫ الفرس‬has a dhamma on the ‫ ف‬a sākin on the ‫ ر‬and it is the subject of ‫ تفرس‬This clause is the ‫( صفة‬epithet) of ‫يوم‬  ‫ انهم‬has a fatha on the ‫ أ‬and it is the subject-noun of ‫ان‬  ‫ قد‬is ‫( حرف تحقيق‬the particle which denotes the affirmation of truth or certainty)  ‫ انذروا‬has a dhamma on the ‫ أ‬a kasra on the ‫ ذ‬and it is a verb of the perfect tense, the ‫ و‬being ‫( نائب الفاعل‬a representative subject); this clause is the predicate of ‫ ان‬Thus ‫ ان‬and its governed components are in the explanation of an accusative infinitive as an object of ‫تفرس‬  ‫ بحلول‬is connected to ‫انذروا‬ 71

 ‫ البؤس‬has a dhamma on the ‫ ب‬a sākin on the ‫ و‬and it is ‫مضاف اليه‬  ‫ والنقم‬has a kasra on the ‫ ن‬a fatha on the ‫ ق‬and this is conjuncted to ‫البؤس‬MeaningAt the time of the birth of the messenger ‫ ﷺ‬the Persians intuited that misery andretribution shall afflict them.57 ‫وبات ايوان كسري وهو منصدع كشمل اصحاب كسري غير ملتئم‬ By night the Arch of Kisra split assunder. Likewise his horde, never to be restored.  ‫ بات‬means (to spend the night)  ‫ الايوان‬is a declinable word and it is a name given to that ceiling which does not have walls on some of its sides – i.e. an arch  ‫ كسري‬is a title given to each king of Persia  ‫ الصدع‬means ‫( الشق‬cleavage)  ‫ شمل القوم‬is ‫( مجمع عددهم‬a state of union between the people)  ‫ ملتئم‬means ‫( مجتمع‬united)Grammar  ‫ بات‬is a verb of the perfect tense and it is ‫( تام‬an attributive verb) which is intransitive (‫)يكتفي بمرفوعه‬  ‫ ايوان‬has a kasra on the ‫ إ‬a sākin on the ‫ ي‬and it is the subject-noun of ‫بات‬  ‫ كسري‬is pronounced with a kasra or a fatha on the ‫ ك‬a sākin on the ‫ س‬and it is ‫مضاف اليه‬  ‫ وهو منصدع‬consists of the inceptive and the predicate, placed as the denotative state for ‫ايوان‬  ‫ كشمل‬has a fatha on the ‫ ش‬and it is in the accusative case as the qualification of an omitted infinitive. The implication is ‫انصداعا مثل انصداع شمل‬57The mention of these calamities follows 72

 ‫ اصحاب‬is ‫ مضاف اليه‬and ‫ مضاف‬hereafter  ‫ كسري‬is ‫ مضاف اليه‬and he shifted from using the pronoun (‫ )اضمار‬to instead making it apparent (‫)اظهار‬, in order to humiliate the name  ‫ غير‬is in the accusative case, as the denonative of state (‫ )حال‬of ‫شمل‬  ‫ ملتئم‬has a dhamma on the ‫ م‬a fatha on the ‫ ت‬a kasra on the ‫ إ‬and it is ‫مضاف اليه‬MeaningJust like the disintegration of Kisra’s palace, his people also became fragmented.‫وما انهدم جميعه علي التمام ليكون عبرة للانام‬All of it was not completely destroyed, so it may serve as admonition for the people.Only fourteen balconies collapsed and his (‫ )قوصرة‬which is known as an arch; the rest of theremains, to this day, are according to what the visitors say about it. ‫والنار خامدة الانفاس من اسف عليه والنهر ساهي العين من سدم‬ The sacred fire breathed its last from sorrow. Out of anxiety the Euphrates lost its way.  ‫ خمدت النار‬means that the flames of the fire ceased but its embers remained unextinguished (‫ )سكن لهيبها ولم يطفأ جمرها‬when becomes completely extinguished, you say ‫همدت‬  ‫ الانفاس‬is the plural of ‫ نفس‬with a fatha on the ‫ ف‬It is that which is emitted from inside the lungs to the outside, i.e a breath  ‫ الاسف‬means ‫( الحزن‬sorrow)  ‫ النهر‬here means ‫( الفرات‬the Euphrates) which lost its path and entered the valley of Samāwah, a desolate region between Syria and Irāq; namely because the Tigris river ends and branches into the cities of Persia. Then, the Euphrates overflowed, to the extent that the valley of Samāwah became saturated.  ‫ ساهي‬means (to becomes stagnant)58  ‫ السدم‬means ‫( الحزن‬sorrow)58 Literally, it forgot its sight 73

mmar  ‫ والنار خامدة‬consists of the inceptive and its predicate  ‫ الانفاس‬has a fatha on the ‫ أ‬and it is ‫مضاف اليه‬  ‫ من اسف‬has a fatha on the ‫ أ‬and the ‫ س‬and it is connected to ‫ خامدة‬as this is the cause (‫ )علة‬for the fire to subside.  ‫ عليه‬is connected to and the pronoun is in reference to ‫ ايوان‬or ‫ الكفر‬as indicated by its position (‫)مقام‬  ‫ والنهر‬has a fatha on the ‫ ن‬and a sākin on the ‫ ه‬and it is the inceptive  ‫ ساهي‬is its predicate  ‫ العين‬has a fatha on the ‫ ع‬and it is ‫مضاف اليه‬  ‫ من سدم‬has a fatha on the ‫ س‬and the ‫ د‬and it is connected to ‫ ساهي‬as this is the cause (‫ )علة‬for the river to lose its wayMeaningThe fire which the Persians would worship had not ceased since it was lighted, not subsidingbefore this for a thousand years, in lamentation for the feebility of polytheism. And for thisreason, the flowing river became stagnant in sorrow.In this verse there are two indirect metaphors (‫ )استعارتان بالكناية‬whereby he mentions tworelated traits– fire (‫ )النار‬and water (‫)النهر‬. These metaphors are both ‫( تخييليتان‬examples ofimagery) whereby he attributes the quality of breathing (‫ )الانفاس‬to the fire and the qualityof sight (‫ )العين‬to the river. ‫ساء ساوة ان غاضت بحيرتها ورد واردها بالغيظ حين ظمي‬Sāwah endured the drying of its lake. The thirsty who sought water there returned in rage.  ‫ ساء‬means ‫( احزن‬to grieve)  ‫ ساوة‬is a city on the way to Hamadān (‫)همدان‬, between it and Al-Rayy59 are approximately 22 Farsakhs (125 km)59 A city in Persia 74

 ‫ غاضت‬means ‫( ذهب ماؤها ونضب‬its water receded and dried up)  ‫ بحيرة ساوة‬is a vast lake in length and width near Sāwah, as it is said ‫( بحيرة طبرية‬Lake Tiberias)60  ‫ رد‬means ‫( رجع‬to return)  ‫ الوارد‬is one who comes to the water to drink  ‫ الغيظ‬is a synonym for ‫( غضب‬anger)  ‫ ظمي‬means ‫( عطش‬to be thirsty)Grammar  ‫ ساء‬is a verb of the perfect tense  ‫ ساوة‬has a fatha on the ‫ و‬and it is object by removing the ‫ مضاف‬Originally it was ‫اهل‬ ‫( ساوة‬the people of Sāwah) just as ‫( واسل القرية‬Ask the city) means ‫( اهلها‬its people)  ‫ ان‬has a fatha on the ‫ أ‬a sākin on the ‫ ن‬and it is ‫( موصول حرفي مؤول‬an explicative conjunct particle) with its complement and it is in the nominative case as the subject of ‫ساء‬  ‫ غاضت‬is a verb of the perfect tense ‫ ت‬is for the feminine form  ‫ بحيرتها‬has a dhamma on the ‫ ب‬a fatha on the ‫ ح‬and it is the subject of ‫ غاضت‬The pronoun is in reference to ‫ساوة‬  ‫ رد‬has a dhamma on the ‫ ر‬and it is indeclinable as it is a verb of the perfect tense in the passive voice  ‫ واردها‬is ‫( نائب الفاعل‬a representative subject) of ‫رد‬  ‫ بالغيظ‬is connected to ‫رد‬  ‫ حين‬is ‫ حين‬is ‫( ظرف زمان‬an adverbial noun of time) and it is in the accusative case due to ‫رد‬60 Tiberias is a city in Palestine 75

 ‫ ظمي‬has a fatha on the ‫ ظ‬a kasra on the ‫ م‬a sākin on the ‫ ي‬which has been changed from hamza, and it is a verb of the perfect tense with its subject hidden within it, returning to ‫واردها‬MeaningThe desiccation of the lake saddened the people of Sāwah, as did the raged return of thefrequenter of the lake when he could not quench his thirst. Although, there were churchesand synagogues in the vicinity, the desiccation of the lake served as its destruction, and itwas not inhabited thereafter. ‫كأن بالنار ما بالماء من بلل حزنا وبالماء ما بالنار من ضرم‬ As though fire itself, from, grief, was as wet as water; while water blazed like fire.  ‫ الحزن‬is the opposite of ‫( السرور‬happiness)  ‫ ضرم‬means ‫( التهاب‬flaming)Grammar  ‫كأن‬is ‫( حرف تشبيه‬a particle of comparison), which makes its subject-noun accusative and its predicate nominative  ‫ بالنار‬is the prefaced predicate of ‫كأن‬  ‫ ما‬is ‫( اسم موصول‬a conjunct) and it is the the deferred subject-noun of ‫كأن‬  ‫ بالماء‬is the complement of ‫ ما‬and it is connected to an omitted verb  ‫ من بلل‬has a fatha on the ‫ ب‬and the ‫ ل‬and this explains the conjunct (‫)ما‬. This is connected to an omitted ‫ حال‬which returns to the complement  ‫ حزنا‬has a sakin on the ‫ ز‬and it is ‫( مفعول لاجله‬an object denoting purpose)  ‫ وبالماء‬is the predicate of an omitted ‫ كأن‬the prescence of which has been indicated by the previously mentioned ‫كأن‬  ‫ ما‬is the subject-noun of the omitted ‫كأن‬  ‫ بالنار‬is the complement of ‫ما‬ 76

 ‫ ضرم‬has a fatha on the ‫ ض‬and the ‫ ر‬and explains the second conjunct (‫ )ما‬A second ‫( مفعول لاجله‬an object denoting purpose) has been omitted so that it may be indicated by the first (i.e. ‫ )حزنا‬The ‫ ا‬and the ‫ ل‬in ‫ النار‬and ‫ الماء‬are ‫( العهد الذكري‬used to distinguish a noun which has been mentioned before) hence ‫ النار‬is that fire which was worshipped by the Persians and ‫ الماء‬is the Lake SāwahMeaningIt is as though fire, which has a disposition of heat and incineration, is as wet as water; thereason for becoming cold and extinguished is grief. And it is as though water, which has adisposition of being cool and cold, is blazing like fire; the reason again being grief. ‫والجن تهتف والانوار ساطعة والحق يظهر من معني ومن كلم‬ Jinn called out. Lights shone, dazzling. Truth was made manifest in word and in fact.  ‫ الجن‬differing from humans, they have been named ‫ الجن‬due to being concealed from sight (‫)اجتنانهم‬61  ‫ تهتف‬means ‫( تصيح‬to shriek)  ‫ الانوار‬is the plural of ‫( نور‬light), the intention here are those lights which became apparent at the time of his birth ‫ ﷺ‬to such an extent that they illuminated the palaces of Syria  ‫ ساطعة‬means ‫( مرتفعة‬lofty)  ‫ الحق‬is the truthfulness of prophethood (‫)صدق النبوة‬  ‫ يظهر‬means ‫( ينكشف‬to be revealed)  ‫ من معني‬is singular but the meaning of plural is intended, i.e. ‫المعاني المعقولة‬ (comprehensible meanings)  ‫كلم‬means ‫( الكلام‬speech) i.e. ‫( الالفاظ المخصوصة‬specific words)61 Many others words have been derivatised from the same root with the theme of concealment apparent inthem, such as ‫( جنة‬paradise), ‫( جنون‬insanity), ‫( جنة‬a shield), etc. 77

mmar  ‫ والجن تهتف‬has a fatha on the first ‫ ت‬and a kasra on the second ‫ ت‬and consists of the inceptive and its predicate  ‫ والانوار ساطعة‬contains the inceptive and its predicate  ‫ والحق يظهر‬comprises the inceptive and its predicate  ‫ من معني ومن كلم‬has a kasra on the ‫ ل‬and they are both connected to ‫يظهر‬MeaningJinn would shriek and tremble out of fear and fright, whilst talking to their neighbours aboutthe unexpected happenings. Lights which became apparent at the time of his birth ‫ﷺ‬would be elevated to the horizons. Verification of the truth would manifest itself throughthe meanings brought by the revealed books and that speech which articulates the mannerof the priests and monks. ‫عموا وصموا فاعلان البشائر لم تسمع وبارقة الانذار لم تشم‬ Blind and deaf were they, so the good news announced went unheard, while the lightning- flash of warning went unseen. ‫من بعدما اخبر الاقوام كاهنهم بان دينهم المعوج لم يقم‬ This even though the diviners had advised their people that their crooked religion could no longer stand.  ‫ العمي‬means blindness  ‫ الصمم‬means deafness  ‫ الاعلان‬means ‫( اظهار‬manifestation)  ‫ البشائر‬is the plural of ‫ بشارة‬or ‫ بشري‬which means ‫( الخبر السار‬glad tiding)  ‫ بارقة‬is from the word ‫( برق‬lightning) when it flashes (‫ )اذا لمع‬and the ‫ ة‬is for ‫مبالغة‬ (emphasis)  ‫ الانذار‬means ‫( الاعلام‬a warning)  ‫ تشم‬is from ‫( شمت البرق‬I observed the lightning) ‫اذا انظرت الي السحابة اين تمطر اي لم تبصر‬ (this is when you look towards the cloud thereof, to see where it would rain, but cannot see it) 78

 ‫ الاقوام‬is the plural of ‫ قوم‬and applies to males and females, although it has been said to be specifically for males62  ‫ الكاهن‬as said by al-Rāghib63 is someone who gives information about the hidden past - a soothsayer (‫)الذي يخبر عن المغيبات الماضية‬  ‫ دينهم‬means ‫( طريقتهم‬their path) which all of you follow (‫)تدينوا بها‬  ‫( اعوج الشئ‬you say) the distorted thing, ‫( فهو معوج‬so it is distorted), i.e. ‫صار ذا عوج‬ (it possessed distortion) It has been said that when it is an attribute of ‫ الدين‬then ‫عوج‬ has a kasra on the ‫ع‬and a fatha on the ‫ و‬And if it is an attribute of wood, then it has a fatha on the ‫ع‬and the‫و‬  ‫ لم يقم‬means ‫ لم يدم‬and since (it is said that) ‫( من قام الامر دام‬whoever puts the matter right maintains it), it is Allāh ‫ سبحانه وتعالى‬who has established the ‫ دين‬and it is He ‫ سبحانه وتعالى‬who will make it perpetualGrammar  ‫ عموا‬has a fatha on the ‫ ع‬and consists of a verb and its subject. The pronoun is in reference to ‫( الفرس‬the Persians)  ‫ وصموا‬has a fatha on the ‫ ص‬and it is a verb with its subject and this clause is conjuncted to ‫عموا‬  ‫ فاعلان‬has a kasra on the ‫ إ‬and it is the inceptive  ‫ البشائر‬is ‫مضاف اليه‬  ‫ لم تسمع‬is constructed in the passive voice and it is the predicate of ‫ اعلان‬The verb is feminine due to the ‫( مضاف اليه‬i.e. ‫)البشائر‬  ‫ وبارقة‬is the inceptive  ‫ الانذار‬has a kasra on the ‫ إ‬and it is ‫مضاف اليه‬  ‫ لم تشم‬has a dhamma on the ‫ ت‬a fatha on the ‫ ش‬and it is the predicate of ‫الانذار‬62 Use of the word ‫ قيل‬indicates that this is the weaker opinion63 Imām Rāghib al-Isfahāni, the author of al-Mufradāt fī Gharāib al-Qurān 79

 ‫ من بعد‬is connected to ‫ صموا‬due to its proximity (‫)لقربه‬.64 It can also be suggested for ‫ عموا‬in respect of ‫( معني‬its meaning) by way of ‫( تنازع‬contention).  ‫ ما‬is ‫( موصول حرفي‬conjunct particle) and with its complement forms a genitive infinitive which is annexed to ‫بعد‬  ‫ اخبر‬is a verb of the perfect tense  ‫ الاقوام‬is the prefaced object of ‫اخبر‬  ‫ كاهنهم‬is the deferred subject of ‫ اخبر‬out of necessity  ‫ بان‬has a fatha on the ‫ أ‬and it is connected to ‫اخبر‬  ‫ دينهم‬is the subject-noun of ‫ان‬  ‫ المعوج‬has a dhamma on the ‫ م‬a sākin on the ‫ ع‬a fatha on the‫ و‬and a fatha on the ‫ج‬ with tashdīd, this is the qualification of ‫دينهم‬  ‫ لم يقم‬has a fatha on the ‫ ي‬and a dhamma on the ‫ ق‬or a dhamma on the ‫ ي‬and a kasra on the ‫ ق‬from the word ‫ اقامة‬This clause is the predicate of ‫ان‬MeaningThey are blind as they do not see the lightning-flash of warning, and they are deaf as theydo not hear the announcement of glad tidings, even after their soothsayers have informedthem that their religion is deviating from the truth, and neither will it continue nor last.In terms of rhetoric (‫)بديع‬, the first verse uses ‫( لف و نشر مشوش‬disordered complication andexplication)65 and the second uses ‫ الجناس الشبيه بالمشتق‬between ‫ الاقوام‬and ‫لم يقم‬ ‫وبعدما عاينوا في الافق من شهب منقضة وفق ما في الارض من صنم‬ And even though their eyes beheld on the horizon great meteors falling, as idols toppled on earth.64 ‫ صموا‬is closer to ‫ من بعد‬than ‫ عموا‬in the word order65 It is disordered as ‫ عموا‬is mentioned first but explained last (‫)وبارقة الانذار لم تشم‬, whereas ‫ صموا‬is mentionedlast but explained first (‫( )فاعلان البشائر لم تسمع‬see footnote 18) 80

من الشياطين يقفو اثر منهزم‬ ‫حتي غدا عن طريق الوحي منهزم‬ Until, sent flying from revelation’s road, demons fled after those who were overthrown.  ‫ عاينوا‬means ‫( شاهدوا‬they observe)  ‫ الافق‬is the ‫( نواحي السماء‬the sides of the sky, i.e. the horizon)  ‫ الشهب‬is the plural of ‫ شهاب‬they are stars which dart down after devils when they attempt to hear, by stealth, the conversation of the angels  ‫ منقضة‬is from ‫( انقض السهم‬the arrow darted down)  ‫ وفق‬means ‫( موافقة‬in unison)  ‫ صنم‬is a form made from stone  ‫ الغدو‬means ‫( ذهاب‬going)  ‫ الوحي‬means ‫( الكلام الخفي‬unperceived speech)  ‫( طريقه‬its path) is through the doors of the sky  ‫ منهزم‬means ‫( الهارب‬one who flees)  ‫ الشياطين‬is the plural of ‫ شيطان‬meaning ‫( بعدان‬one who is exiled) if it is said to be a derivative of ‫ شطن‬and if it is said to be a derivative of ‫ شاط‬then it means ‫محرق‬ (ablaze).  ‫ القفو‬means ‫( الاتباع‬to follow)  ‫ الانهزام‬means ‫( الهرب‬fleeing)Grammar  ‫ وبعد‬it is permissible to pronounce it in the accusative case (fatha on the ‫ )د‬due to the conjunction with the ‫( محل‬place) of the (previous) ‫ بعد‬which is genitive due to ‫من‬ It is also permissible to pronounce it in the genitive case (with a kasra on the ‫ )د‬by conjunction to the actual word (‫)لفظ‬66 This is also the case in his verse:66 Since the first ‫ بعد‬is genitive due to ‫ من‬and the second ‫ بعد‬is conjuncted to it, then it is also genitive due to ‫من‬ 81

‫ فان لم تجد من دون عدنان والدا ودون معد فلترعك العواذل‬whereby the second ‫ دون‬has been transmitted in both manners, in the accusative case and the genitive case ‫ ما‬is ‫( اسم موصول‬a conjunct) ‫ عاينوا‬is its complement and the returning pronoun has been omitted, originally it was ‫عاينوه‬ ‫ في الافق‬has a dhamma on the ‫ أ‬a sākin on the ‫ ف‬and it is connected to ‫عاينوا‬ ‫ من شهب‬has a dhamma on the ‫ ش‬and the ‫ ه‬and it is the explication of ‫ما‬ ‫ منقضة‬has a dhamma on the ‫ م‬a sākin on the ‫ ن‬a tashdīd on the ‫ ض‬and it is the qualification of ‫شهب‬ ‫ وفق‬has a fatha on the ‫ و‬a sākin on the ‫ ف‬and it is accusative through the removal of the preposition, originally it was ‫علي وفق‬ ‫ ما‬is ‫( موصول اسمي‬a conjunct noun) ‫ في الارض‬is its complement ‫ من صنم‬has a fatha on the ‫ ص‬and the ‫ ن‬and it is the explication of ‫ما‬ ‫ حتي‬is ‫( حرف غاية‬a particle denoting the end of an extent) ‫ غدا‬is a verb of the perfect tense ‫ عن طريق‬is connected to ‫غدا‬ ‫ الوحي‬is ‫مضاف اليه‬ ‫ منهزم‬has a dhamma on the ‫ م‬a kasra on the ‫ ز‬and it is the subject of ‫غدا‬ ‫ من الشياطين‬is the qualification of ‫منهزم‬ ‫ يقفو‬is a verb of the imperfect tense and its subject is hidden within it which returns back to ‫ منهزم‬and this clause is the second qualification of ‫منهزم‬ ‫ اثر‬has a kasra on the ‫ إ‬a sākin on the ‫ ث‬and it is connected to ‫يقفو‬ ‫ منهزم‬has a dhamma on the ‫ م‬a sākin on the ‫ ن‬a fatha on the ‫ ه‬a kasra on the ‫ ز‬and it is ‫مضاف اليه‬ 82

ningEven though they had observed the blazing fire (i.e. the shooting stars) darting down fromthe sky at the devils that would attempt to hear, by stealth (the conversation of the angels),in unison to the inversion of the idols on earth, to such an extent that each and every devilhad fled from the doors of the sky in fright, tagging along to the trail of the fleeing devil.‫او عسكر بالحصي من راحتيه رمي‬ ‫كانهم هربا ابطال ابرهة‬Fleeing like the champions of Abraha; or like a host pelted with pebbles from His hand ‫نبذا به بعد تسبيح ببطنهما نبذا المسبح من احشاء ملتقم‬They sang glory in his hand, and then were cast like the praising Jonah, cast from the whale’s belly.  ‫ الهرب‬means ‫( الفرار‬fleeing with haste)  ‫ الابطال‬is the plural of ‫ بطل‬which means a courageous man (‫)الشجاع‬  ‫ ابرهة‬in Abyssinian (‫ )الحبشية‬means ‫( ابيض الوجه‬bright faced) in this context however, it is the chief’s name of ‫( اصحاب الفيل‬the people of the elephant), he has also been nicknamed ‫( الاشرم‬split-nosed)67  ‫ عسكر‬is ‫( الجيش العظيم‬an enormous army)  ‫ الحصي‬is the plural of ‫ حصاة‬which are small, hard stones - pebbles (‫)حجارة صغار صلبة‬  ‫ الراحة‬means ‫( الكف‬the palm of the hand)  ‫ النبذ‬means ‫( الطرح‬throwing)  ‫ التسبيح‬is ‫( التنزيه من كل نقص‬to declare Allāh ‫ سبحانه وتعالى‬free from each and every defect)  ‫( البطن‬the interior) is the opposite of ‫( الظهر‬the exterior)67 The tip of his nose is said to have been cut off during a duel with his rival, Aryāṭ, in Yemen. According toanother explanation, a stone struck his nose during the ‘Expedition of the Elephant’. He may have alluded tothis incident at this stage since some traditions say that birth of the messenger ‫ ﷺ‬which is usually given as570 C.E., coincided with the Year of the Elephant, while others hold that he ‫ ﷺ‬was born 23 or 40 years afterthe Year of the Elephant, which would put the Year of the Elephant at sometime between about 530 and 547C.E. (Rubin, Uri. \" Abraha .\" Encyclopaedia of Islam, THREE. Brill Online , 2012. 05 September 2012) 83

 ‫( المسبح‬the glorifier) in this context is ‫( يونس عليه السلام‬Jonah) from the verse of the Qur’ān:68 And were he not one of those who praise. ‫َفلَ ْوَلا أََنّهُ َكانَ مِنَ الْمُسَِّب ِحي َن‬  ‫ الاحشاء‬is the plural of ‫ حشا‬which is that (cavity) ‫( ما انضمت عليه الضلوع‬enclosed by the ribs)  ‫( الملتقم‬consumer) is in reference to the fish which engulfed ‫ يونس عليه السلام‬according to the verse of the Qur’ān:69 The fish then swallowed him. ‫فَالَْتقَمَُه اْلحُو ُت‬Grammar  ‫ كانهم‬the ‫ كأن‬is ‫( حرف تشبيه‬a particle of comparison), which makes its subject-noun accusative and its predicate nominative. The pronoun is its subject-noun  ‫ هربا‬is ‫( حال‬the denotative of state) and its ‫( العامل‬causative agent) is the comparative meaning in ‫ كأن‬The ‫ ذو الحال‬is the subject-noun of ‫ كأن‬i.e. ‫ هم‬this means that its state has been denoted by ‫هربا‬  ‫ ابطال‬is the predicate of ‫كأن‬  ‫ ابرهة‬has a fatha on the ‫ أ‬a sākin on the ‫ ب‬a fatha on the ‫ ر‬and it is declined out of need  ‫ او عسكر‬is in the nominative case if it is conjuncted to ‫ ابطال‬and it is in the genitive case if it is conjuncted to ‫ابرهة‬  ‫ بالحصي‬is connected to ‫رمي‬  ‫ من راحتيه‬is the ‫( حال‬the denotative of state) of ‫ الحصي‬and the pronoun is for the messenger ‫ﷺ‬  ‫ رمي‬is constructed in the passive voice and it is conjuncted (in meaning) to ‫ابطال‬  The implication of this verse is the following: ‫كأن الشياطين في حال كونهم هاربين ابطال ابرهة او كانهم عسكر رمي بالحصي من راحتي النبي ﷺ‬ It is as though the state in which the devils are fleeing is like the brave men of Abraha, or like the army pelted with pebbles from the hands of the messenger ‫ﷺ‬68 Surah 37:14369 Surah 37:142 84

 ‫ نبذا‬is ‫( مفعول مطلق‬an unrestricted object) and the accusative case is governed by ‫رمي‬ since ‫ الرمي‬and ‫ النبذ‬both have a similar meaning in accordance with ‫ قعدت جلوسا‬70  ‫ به‬and ‫ بعد‬are both connected to ‫ رمي‬but it is not possible for them to be connected to ‫ نبذا‬because ‫( المصدر المؤكد‬the emphatic infinitive) does not govern  ‫ تسبيح‬is ‫مضاف اليه‬  ‫ ببطنهما‬is the qualification of ‫تسبيح‬  ‫ نبذ‬is a type of ‫( مفعول مطلق‬an unrestricted object) known as ‫نوعي تشبيهي‬ (comparitative modality) i.e. ‫( مثل نبذ‬thrown like…)  ‫ المسبح‬has a dhamma on the ‫ م‬a kasra on the ‫ ب‬with tashdīd and it is ‫مضاف اليه‬  ‫ من احشاء‬is the ‫( حال‬the denotative of state) of ‫المسبح‬  ‫ ملتقم‬has a dhamma on the ‫ م‬a sākin on the ‫ ل‬a kasra on the ‫ ق‬and it is ‫مضاف اليه‬MeaningIn their flight, the devils resemble the brave men of Abraha who fled with haste when theywere pelted with pebbles of clay. Or the devils resemble the huge army, which was peltedwith pebbles from the palms of his hands ‫ ﷺ‬at which they fled, as it occurred at the battlesof Badr and Hunain71, except that the pebbles were not heard to declare the tasbīh in thesetwo (battles). It is just narrated from Anas ‫ رضي الله عنه‬who said that, “the messenger ‫ﷺ‬took a handful of pebbles, at which they began to declare the tasbīh in his blessed hand tosuch an extent, that we heard the tasbīh.” ‫روي عن انس رضي الله عنه قال اخذ رسول الله صلي الله عليه وسلم كفا من حصا فسبحن في يده الشريفة‬ ‫حتي سمعنا التسبيح‬70 The idea is that the ‫ مفعول مطلق‬doesn’t have to be a infinitive of that particular verb, but it can be of asynonymous verb, just as ‫ جلس‬and ‫ قعد‬are synonymous verbs71 In another transcript, Khaybar is mention instead of Hunayn 85

apparent meaning (‫)ظاهر‬72 of this statement is the ‫( نظم‬composition) of ‫ الرمي‬and ‫التسبيح‬in one place, but this requires consideration (‫ ;)فيه نظر‬unless the statement is understood tomean that the tasbīh took place silently, then this affirms the verse,‫نبذا بالحصا المسبح في بطن راحتيه مثل نبذ يونس المسبح في بطن الحوت الملتقم له‬(the pebbles were cast declaring tasbīh in the palms of his hands like the glorifying Jonahcast from the belly of the fish which swallowed him).The purpose of comparing the messenger ‫ ﷺ‬casting stones declaring tasbīh at the hugearmy which fled humiliated, with Allāh ‫ سبحانه وتعالى‬casting Yūnus ‫ عليه السلام‬alive from thebelly of the fish, is that both are ‫( خارق للعادة‬contravene the conventional practice). Inaddition it is a very subtle (‫ )لطيف‬comparison, between the enclosure of the ribs with aglorifying man in its cavity and the adjoining of the fingers enclosing in the palm of the hand,pebbles declaring the tasbīh; a very subtle comparison (‫ )مقابلة‬indeed.‫جاءت لدعوته الاشجار ساجدة تمشي اليه علي ساق بلا قدم‬Trees came prostrate to heed his call, their trunks walking to him though they had no feet. ‫كانما سطرت سطرا لما كتبت فروعها من بديع الخط باللقم‬It was as though their branches were writing lines as they came along, with the finest calligraphy!‫تقيه حر وطيس للهجير حمي‬ ‫مثل الغمامة اني سار سائرة‬And like the cloud, how it moved about, to protect him from the midday heat, red-hot! ‫ جاءت‬means ‫( اتت‬they came) ‫ لدعوته‬means (to his call) ‫ الاشجار‬is the plural of ‫( شجرة‬tree) which has a trunk (‫)ساق‬72 It is the meaning first comprehended by the mind upon hearing a particular term or expression thatpotentially has two or more meanings. (Wael Hallaq. \" Zāhir.\" Encyclopaedia of Islam, Second Edition. BrillOnline , 2012. 05 September 2012.) 86

 ‫ ساجدة‬means ‫( خاضعة‬submissive)  ‫ قدم‬is the foot (‫)طرف الرجل‬  ‫ السطر‬means ‫( الخط‬a line)  ‫ فروع الشجرة‬means ‫( اعلاها‬its uppermost part i.e. its branches)  ‫ البديع‬means ‫( الغريب والعجيب‬wonderful and marvellous)  ‫ اللقم‬has a fatha on the ‫ ق‬and it means ‫( الطريق‬the path)  ‫ الغمامة‬is the singular of ‫ الغمام‬which means ‫( السحاب‬clouds)  ‫ تقيه‬means ‫( تحفظه‬they protect him)  ‫ وطيس‬means ‫( التنور‬a furnace)  ‫ الهجير‬means ‫( نصف النهار‬midday) when it becomes hot – midday heat  ‫ حمي الوطيس‬is when the furnace becomes severely hotGrammar  ‫ جاءت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form  ‫ لدعوته‬is connected to ‫جاءت‬  ‫ الاشجار‬is the subject of ‫جاءت‬  ‫ ساجدة‬is ‫( حال‬the denotative of state) of ‫الاشجار‬  ‫ تمشي‬is the second ‫( حال‬the denotative of state) of ‫ الاشجار‬or of the subject of ‫ساجدة‬ which is hidden within it. The first is according to ‫( احوال المترادفة‬synonymous states) and the second is according to ‫( احوال المتداخلة‬intermixed states)  ‫ اليه علي ساق‬are both connected to ‫تمشي‬  ‫ بلا قدم‬has a kasra on the ‫ ب‬a fatha on the ‫ ق‬and the ‫ د‬and its position is the qualification of ‫ساق‬  ‫ كانما‬is ‫( حرف تشبيه مهمل‬inactive particle of comparison)73 73 Due to the addition of ‫( ما كافة‬the hindering ‫ كأن )ما‬doesn’t make the subject accusative and the predicate nominative 87

‫ سطرت‬has a fatha on the ‫ س‬and the ‫ ط‬and it is a verb of the perfect tense with its subject hidden within it, returning back to ‫الاشجار‬ ‫ سطرا‬has a fatha on the ‫ س‬and it is its object ‫ لما‬has a kasra on the ‫ ل‬and the ‫ م‬is without a tashdīd. This is connected to ‫ سطرت‬and the ‫ ما‬is ‫( موصول اسمي‬a conjunct noun) ‫ كتبت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form ‫ فروعها‬is the subject of ‫ كتبت‬and this clause is the complement of ‫ ما‬with the returning pronoun omitted, as it was originally ‫كتبته‬ ‫ من بديع‬is the explication of ‫ لما‬and it is connected to ‫كتبت‬ ‫ الخط‬has a fatha on the ‫خ‬and it is ‫مضاف اليه‬ ‫ باللقم‬has a fatha on the ‫ ل‬and the ‫ ق‬and it is connected to ‫ كتبت‬The has the meaning of ‫في‬ ‫ مثل‬is in the accusative case as the ‫( حال‬the denotative of state) for the subject of ‫ تمشي‬or in the nominative state as the predicate of an omitted inceptive, i.e. ‫امرها مثل‬ (its matter is like) ‫ الغمامة‬is ‫مضاف اليه‬ ‫ اني‬has a fatha on the ‫ أ‬and the ‫ ن‬with tashdīd, this is ‫( ظرف زمان‬an adverbial noun of time) and has the meaning of ‫( الشرط‬condition) ‫ سار‬is the verb of the condition ‫ سائرة‬is in the accusative case as the ‫( حال‬the denotative of state) for ‫ الغمامة‬It is correct to bring the ‫ حال‬for the ‫ )الغمامة( مضاف اليه‬because the ‫ )مثل( مضاف‬is in the meaning of ‫( مماثل‬resembling) hence it is ‫( العامل‬the causative agent)74 in ‫ حال‬The complement of the condition is omitted, i.e. ‫…( فهي سائرة معه‬they went with him)74 As it is similar to a verb 88

 ‫ تقيه‬has a fatha on the ‫ ت‬a kasra on the ‫ ق‬and it is a transitive (‫ )متعد‬verb of the imperfect tense with two objects; the first is the ‫ ه‬and the second is ‫حر‬  ‫ حر‬has a fatha on the ‫ ح‬and the ‫( ر‬with tasdīd) This clause is either the ‫( صفة‬epithet) of ‫ سائرة‬constructed on the basis that ‫( ان الوصف يوصف‬the description is described) and this is ‫( صحيح‬the authentic opinion) or it is the ‫ حال‬of ‫ الغمامة‬or the hidden pronoun in ‫سائرة‬  ‫ وطيس‬has a fatha on the ‫ و‬a kasra on the ‫ ط‬and it is ‫مضاف اليه‬  ‫ للهجير‬has a fatha on the ‫ ه‬a kasra on the ‫ ج‬and it is connected to ‫حمي‬  ‫ حمي‬has a fatha on the ‫ ح‬a kasra on the ‫ م‬and it is a verb of the perfect tense with its subject hidden within it, referring back to ‫ وطيس‬This clause is the qualification of ‫وطيس‬MeaningThe messenger ‫ ﷺ‬summoned a tree, immediately, it came forth submissively, walkingupon its trunk, and as it did so, the tree cleaved the ground, furrowing it. Neither was theirany crookedness in its walk nor inclination, rather it walked straight, like the walk of ahuman being who is well-taught and without defect, resembles that line which a writerdraws so he may write upon it. So in its walk, it is as though the tree drew a straight lineupon which it walked in the middle of the pathway. The example of the trees coming forthto him ‫ ﷺ‬at his command and indication is similar to the clouds shading him ‫ ﷺ‬from theheat of the midday sun, in that they contravene the conventional practice (‫)خارقتان للعادة‬,one in the lowest degree and the other in the highest degree. ‫اقسمت بالقمر المنشق ان له من قلبه نسبة مبرورة القسم‬ By the moon split in twain, truly it has, I swear by an oath that is true, a link with his heart.  ‫ القسم‬means ‫( اليمين‬an oath)  ‫ النسبة‬means ‫( الشبه‬resemblance)  ‫ مبرورة‬is from ‫ بر في يمينه‬which means ‫( امضاها علي الصدق‬he was true in is oath) 89

mmar  ‫ اقسمت‬has a dhamma on the ‫ ت‬and consists of a verb and its subject  ‫ بالقمر‬is connected to ‫ اقسمت‬by implicating a ‫ مضاف‬between the preposition and the genitive, i.e. ‫برب القمر‬  ‫ المنشق‬is the qualification of ‫القمر‬  ‫ ان‬has a kasra on the ‫ إ‬and it is ‫( حرف توكيد‬particle of emphasis) which makes its subject-noun acccusative and it predicate nominative  ‫ له‬is the prefaced predicate of ‫ ان‬and the pronoun refers back to ‫القمر‬  ‫ من قلبه‬is connected to ‫ نسبة‬and the pronoun is for the messenger ‫ﷺ‬  ‫ نسبة‬has a kasra on the ‫ ن‬a sākin on the ‫ س‬a fatha on the ‫ ب‬and it is the deferred subject-noun of ‫ ان‬The clause of ‫ ان‬and its two governed components becomes the complement of ‫ اقسمت‬and its position does not have any ‫( الاعراب‬inflection)  ‫ مبرورة‬is the qualification of an omitted portion  ‫ القسم‬has a fatha on the ‫ ق‬and the ‫ س‬and it is ‫مضاف اليه‬MeaningI swear by the Lord of the moon ‫ سبحانه وتعالى‬a true oath, that in the cloven moon there is aresemblance with the heart of the messenger ‫ ﷺ‬with both of them having been cloventwice. The point of resemblance (‫ )وجه الشبه‬between the two incidents is that bothoccurrences were against the norm (‫ )خلاف العادة‬in cleaving and restoration, leaving behindneither an impression nor an imperfection. ‫وما حوي الغار من خير ومن كرم وكل طرف من الكفار عنه عمي‬And by the goodness and nobility embraced by the cave when every unbelieving eye was too blind to see him.  ‫ حوي‬means ‫( جمع‬to obtain) 90

 ‫ الغار‬is the place within which the messenger ‫ ﷺ‬was concealed along with Abū Bakr ‫ رضي الله عنه‬It is a cave of a mountain known as Thawr in the lowest part of Makkah al-Mukarrama  ‫ الخير‬has a fatha on the ‫ خ‬meaning ‫( كثير الخير‬abundant goodness), it can also be pronounced with a kasra on the ‫ خ‬meaning generosity  ‫ الكرم‬according to al-Qāmūs means ‫( الشرف والاصل والهيبة‬distinction, nobility and awe). In my opinion it is possible that he intended the messenger ‫ ﷺ‬with ‫ الخير‬his companion Abū Bakr ‫ رضي الله عنه‬with ‫الكرم‬  ‫ الطرف‬means ‫( البصر‬eyesight)  ‫ العمي‬means blindness even though he may possess eyesightGrammar  ‫ وما‬is ‫( موصول اسمي‬a conjunct noun) in the nominative position as the predicate of the omitted inceptive  ‫ حوي الغار‬consists of a verb and its subject. This is the complement of ‫ ما‬and the returning pronoun has been omitted i.e. ‫حواه‬  ‫ من خير ومن كرم‬are both connected to ‫ حوي‬and the ‫ من‬is for the explication of ‫ما‬ through the implication of a ‫ مضاف‬i.e. ‫( من صاحب الخير ومن صاحب الكرم‬one possessing absolute goodness and the other possessing nobility)  ‫ كل طرف‬has a fatha on the ‫ ط‬a sākin on the ‫ ر‬and this is the inceptive and ‫مضاف اليه‬  ‫ من الكفار‬is the qualification of ‫طرف‬  ‫ عنه‬is connected to ‫ عمي‬and the pronoun refers back to ‫ حوي‬from which it is inferred that it is inclusive of the messenger ‫ ﷺ‬and his companion Abū Bakr ‫رضي الله عنه‬  ‫ عمي‬is a verb of the perfect tense and its subject is hidden within it returning to ‫كل‬ ‫طرف‬This clause is the predicate of ‫( كل طرف‬the inceptive) 91

ningFrom amongst the miracles of the messenger ‫ ﷺ‬is the incident when he ‫ ﷺ‬and Abū Bakr‫ رضي الله عنه‬concealed themselves in the cave of Thawr in order to flee from the infidels. Theinfidels then searched for them, to the extent that they stood at the mouth of the cave, atwhich Allāh ‫ سبحانه وتعالى‬blinded them from seeing the two in the cave due to the ‫بركة‬(blessing) of the messenger ‫ﷺ‬ ‫فالصدق في الغار والصديق لم يرما وهم يقولون ما بالغار من ارم‬ They were saying that none drew breath in the cave, while Belief in the cave, and the Believer, did not waver.  ‫ الصدق‬means ‫( ذو الصدق‬one possessing the truth), this is in reference to the messenger ‫ﷺ‬  ‫ الصديق‬is an epithet of Abū Bakr ‫رضي الله عنه‬  ‫ لم يرما‬means (both of them did not move)  ‫ ارم‬means trace and it is ‫( احد الملازم للنفي‬one of the reasons for the negation)Grammar  ‫ الصدق‬is the inceptive by implicating a ‫ مضاف‬i.e. ‫ذو الصدق‬  ‫ في الغار‬is connected to ‫يرما‬  ‫ والصديق‬is conjuncted to ‫الصدق‬  This clause of is ‫ لم يرما‬with a fatha on the ‫ ي‬and a kasra on the ‫ ر‬is the predicate of the inceptive and it is not conjuncted. Originally, ‫ لم يرما‬was ‫ لم يريمان‬the ‫ ن‬was omitted due to ‫ لم‬and the ‫ ي‬was omitted out of necessity  ‫ وهم‬is the inceptive and the pronoun is for the infidels  ‫ يقولون‬is its predicate  ‫ ما‬is ‫( حرف نفي‬a particle of negation)  ‫ بالغار‬is a prefaced predicate  ‫ من‬is ‫( حرف جر زائد‬an extra preposition) 92

 ‫ ارم‬has a fatha on the ‫ أ‬a kasra on the ‫ ر‬and it is a deferred inceptive. This clause is a statement of ‫يقولون‬MeaningThe messenger ‫ ﷺ‬and Abū Bakr ‫ رضي الله عنه‬did not move in the cave. As for the infidels,they could not see them, so when they saw the spider’s web at the mouth of the cave andthe circulating pigeons they said, ‘there is no-one in the cave.’In terms of rhetoric (‫ )البديع‬the verse uses ‫( جناس المشتق‬paranomasia which uses derivatives ofthe same root) by using ‫ والصديق‬and ‫ الصدق‬The verse also contains ‫رد العجز علي الصدر‬(Antistrophe) by using ‫ لم يرما‬and ‫ارم‬ ‫ظنوا الحمام وظنوا العنكبوت علي خير البرية لم تنسج ولم تحم‬Imagining that for the Best of Creation, the spider had woven no web, and that the dove had found no perch.  ‫ ظنوا‬means ‫( حسبوا‬they assumed)  ‫ الحمام‬is ‫( اسم جنس جمعي‬a generic noun indicating plurality), its singular is ‫ حمامة‬which is used for male and female and they are known as ‫( ذوات الاطواق‬an appellation for the collared pigeon)  ‫ العنكبوت‬is the singular for ‫العناكب‬  ‫ البرية‬means ‫( الخليقة‬creation)  ‫ النسج‬means ‫( الحياكة‬weaving)  ‫ الحوم‬means ‫( الطواف‬circulation)Grammar  ‫ ظنوا‬consists of a verb and its subject, the pronoun is for ‫الكفار‬  ‫ الحمام‬is its first object  ‫ وظنوا العنكبوت‬comprises the verb with its subject and ‫( المفعول الاول‬the first object)  ‫ علي خير‬is connected to ‫تنسج‬ 93

 ‫ البرية‬has a fatha on the ‫ ب‬a kasra on the ‫ ر‬a tashdīd on the ‫ ي‬and it is ‫مضاف اليه‬  ‫ لم تنسج‬has a fatha on the ‫ ت‬a kasra or a dhamma on the ‫ س‬and it is a verb of the imperfect tense with the pronoun referring back to ‫ العناكب‬as its subject. This clause is in the position of ‫( المفعول الثاني‬the second object) of the second ‫ظنوا‬  ‫ ولم تحم‬has a fatha on the ‫ ت‬a dhamma on the ‫ ح‬and it is a verb of the imperfect tense with the pronoun referring back to (‫ )الحمام‬as its subject. The ‫( متعلق‬adjunct) has been omitted. This clause is in the position of ‫( المفعول الثاني‬the second object) of the first ‫ ظنوا‬The implication in this verse is the following: ‫ظنوا الحمام لم تحم علي خير البرية وظنوا العنكبوت لم تنسج علي خير البرية‬MeaningWhen the infidels observed the pigeons circulating around the cave and that the spider, injust a moment, had woven a web at the mouth of the cave, they assumed that the best ofcreation ‫ ﷺ‬and his companion ‫ رضي الله عنه‬were not in the cave due to their presumptionthat it would be inconceivable for the pigeons to circulate around cave and for the spider toweave (its web) upon it in such a short space of time, it would be impossible.In terms of rhetoric (‫)بديع‬, the verse uses ‫( اللف و النشر علي خلاف الترتيب‬disorderedcomplication and explication)75 There is also ‫( التكرار‬repitition), by mentioning ‫ ظنوا‬twice and‫( رد العجز علي الصدر‬Antistrophe) by using ‫ الحمام‬and then ‫تحم‬ ‫وقاية الله اغنت عن مضاعفة من الدروع وعن عال من الاطم‬ God’s guardianship made extra armour needless, neither did they need lofty castles.  ‫ وقاية‬means ‫( الحفظ‬protection)  ‫ اغنت‬means (to suffice)  ‫ الدروع المضاعفة‬means chainmail (‫ )المنسوجة حلقتين حلقتين‬which is worn as protection from the enemy75 It is disordered as ‫ الحمام‬is mentioned first but explained last (‫)لم تحم‬, whereas ‫ العنكبوت‬is mentioned last butexplained first (‫( )لم تنسج‬see footnote 18) 94

 ‫ الاطم‬means ‫( الحصون‬fortresses), its singular is ‫ اطمة‬which also has another plural form ‫آطام‬Grammar  ‫ وقاية الله‬has a kasra on the ‫ و‬and consists of the inceptive and ‫مضاف اليه‬  ‫ اغنت‬this is its predicate  ‫ عن مضاعفة‬is connected to ‫اغنت‬  ‫ من الدروع‬is connected to an omitted (verb) and it is the qualification of ‫مضاعفة‬  ‫ وعن عال‬is conjuncted to ‫عن مضاعفة‬  ‫ من الاطم‬has a dhamma on the ‫ أ‬and the ‫ ط‬it is connected to an omitted (verb) and it is the qualification of ‫عال‬MeaningAllāh ‫ سبحانه وتعالى‬protected the messenger ‫ ﷺ‬and his companion ‫ رضي الله عنه‬from theenemies with just a cave, which was sufficient from (any need of) chainmail or loftyfortresses. All of this is out of the ‫( بركة‬blessing) of the messenger ‫ﷺ‬‫ما سامني الدهر ضيما واستجرت به الا ونلت جوارا منه لم يضم‬Never does this age oppress me, but that I seek his protection. His protection do I find – and the oppression is no more.‫الا استلمت الندي من خير مستلم‬ ‫ولا التمست غني الدارين من يده‬Never do I seek from his hand the goods of both worlds without gaining my share from the best of all givers!  ‫ سامني‬means ‫( كلفني واولاني‬it imposed and conferred upon me)  ‫ الدهر‬means ‫( الزمان‬the time)  ‫ الضيم‬means ‫( الظلم‬oppression) and in another transcript (of the poem) it is ‫ما ضامني الدهر يوما‬  ‫ استجرت‬means ‫( طلبت ان يجيرني‬I sought his protection) 95

 ‫ نلت‬means ‫( حصلت‬I gained)  ‫ الجوار‬can have a dhamma on the ‫ ج‬however a kasra on the ‫ ج‬is more eloquent. This means ‫( الرعاية‬guardianship)  ‫ لم يضم‬means ‫( لم يحقر‬it did not disparage)  ‫ التماس‬means ‫( الطلب‬request)  ‫ الغني‬means ‫ اليسار‬and it is the opposite of ‫( الفقر‬poverty)  ‫ الدارين‬means this world and the hereafter  ‫ من يده‬means ‫( من نعمته‬from his bounty) and ‫( من احسانه‬from his favour)  ‫ استلمت الندي‬means ‫( اخذت العطا‬I took the gift)Grammar  ‫ ما‬is ‫( حرف نفي‬a particle of negation)  ‫ سامني‬is a transitive verb of the perfect tense with two objects, the first of the two is the ‫( ياء المتكلم المتصل‬the adjoined pronoun denoting the first person)  ‫ الدهر‬is the subject of ‫سامني‬  ‫ ضيما‬has a fatha on the ‫ ض‬and it is the second object of ‫سامني‬  ‫ واستجرت‬consists of a verb with its subject and it is conjuncted to ‫سامني الدهر‬  ‫ به‬is connected to ‫ استجرت‬and the pronoun refers to the messenger ‫ﷺ‬  ‫ الا‬is ‫( حرف ايجاب‬affirmative particle)  ‫ ونلت‬has a kasra on the ‫ ن‬a dhamma on the ‫ ت‬consisting of a verb with its subject and it is in the position of the ‫ حال‬of ‫ ياء المتكلم‬lbn Mālik has prohibited conjuncting the transitive verb of the perfect tense when it is ‫ حال‬with the conjunctive ‫ و‬the others however, have permitted it  ‫ جوارا‬has a kasra on the ‫ ج‬which is more eloquent than with a dhamma and this is the object of ‫نلت‬  ‫ منه‬is the qualification of ‫ جوارا‬and the pronoun refers to the messenger ‫ﷺ‬ 96