The Elite

Commentary of Qasīdah al-Burda

‫الزبدة يف شرح الربدة للشيخ زين الدين خالد بن عبد اهلل االزهري‬
By Shaykh Khalid al-Azhari
 The Elite

Commentary of

‫ازلدبة يف رشح اربلدة‬

By Shaykh Khalid al-Azhari

Translated by Abu Tuhr

Sharh al-Burda
About the commentator
Zayn al-Dīn Khālid b. ʿAbdAllāh b. Abī Bakr al-Jirjī (or al-Jirjāwī) al-Waqqād al-Azharī was a
prolific ninth/fifteenth-century Egyptian scholar and the author of widely used textbooks
and commentaries, especially in the field of grammar.

He was born in Jirjā (Upper Egypt) around 838/1434–5. While he was still an infant, his
parents brought him with them to Cairo. Later he worked as a lamplighter (waqqād) in a
mosque, where he began to develop an interest in learning and scholarship. He continued
his studies at al-Azhar, focusing on the propaedeutic (introductory) disciplines, especially
grammar, until he obtained teaching positions himself in various places. He died on his
return from the pilgrimage to Mecca, just before he would have arrived in Cairo, on 14
Muharram 905/21 August 1499.
With the exception of a few works on the Qurʾān and Qurʾān recitation, al-Azharī dedicated
all his writings to the field of grammar. Even this popular, concise, and well-organised
commentary on the mīm-rhyming poem by al-Būsīrī (694/1294) in praise of the Prophet ‫ﷺ‬
known as al-Burda, focuses on the lexicographical and grammatical problems of the text and
could well have been designed for classroom use. Nearly all of al-Azharī’s works display a
similar didactic (instructive) impulse and were much sought after because of their clarity
and comprehensibility. The summary syntax al-Muqaddima al-Azhariyya was designed to be
learned by heart. The author supplied it with a commentary to assist students in better
understanding it. Al-Azharī also wrote commentaries on popular textbooks by other
authors, such as the Ājurrūmiyya by Ibn Ājurrūm (723/1323), the Qawāʿid al-iʿrāb by Ibn
Hishām (d. 761/1360), al-ʿAwāmil al-miʾa by ʿAbd al-Qāhir al-Jurjānī (471/1078), and the
Alfiyya by Ibn Mālik (672/1274), which al-Azharī commented upon in his Tamrīn al-tullāb fī
sināʿat al-iʿrāb. While these works were directed mainly towards students, others addressed
the specialised expert in the field. Al-Azharī’s most ambitious work of this kind, finished in
896/1491, is entitled al-Tasrīh bi-madmūn al-tawdīh. It is a supercommentary on Ibn
Hishām’s commentary Awdah al-masālik on Ibn Mālik’s Alfiyya. But this time the voice of Ibn
Mālik is only secondary and given no special prominence. Instead, by citing about two
hundred sources, from all periods, critically discussing Ibn Hishām’s views, and engaging a
huge number of controversial issues, the Tasrīh becomes an exhaustive compendium of
morphology and syntax, one that greatly influenced grammatical theory in the following
centuries.1

1
Extracted from: Bauer, Thomas. " al-Azharī, Khālid b. ʿAbdAllāh ." Encyclopaedia of Islam, THREE. 09 August
2012.

1
About the author
Sharaf al-Din Abu ‘Abd Allāh Muhammad b. Sa’īd b. Hammād al-Sanhādjī al- Būsīrī was a
celebrated Egyptian poet of the Mamlūk period. He was of Berber origin and born on 1
Shawwāl 608/7 March 1212 at Būsīr or near Dalās in Upper Egypt. He was in fact also known
by the nisba of Dalāsī, it is said that one of his parents originated from Dalās and the other
from Būsīr; he also had a composite nisba, al-Dalāsīrī, but this was never very current. It is
said that al-Būsīrī passed away at a date which varies in the sources between 694 to
696/1294-7 either in Cairo and buried near the tomb of al-Shāfiʿī (204/820) in the Qarāfa
cemetery or in Alexandria, opposite the mosque-complex of his spiritual guide Abū al-
ʿAbbās al-Mursī.

As a young man, Al-Būsīrī appears to have studied Arabic and the religious sciences in Cairo.
He also followed the teachings of the Sūfī Abū l-ʿAbbās Ahmad al-Mursī (686 /1287) and the
Shādhiliyya order. One of his contemporaries described him as ‘short in stature, but of great
nobility.’

Al-Būsīrī was esteemed as a fine poet by many of his contemporaries, and his poems were
collected in his dīwān, which has been edited and published. This work contains over fifty
poems employing a range of rhymes and metres, as well as using various literary devices
(badīʿ) in skilful wordplay. He also extolled the virtues of the spiritual elite, including the
saint al-Sayyida Nafīsa (d. 208/824) and the Sūfī masters Abū al-Hasan al-Shādhilī
(656/1258) and Abū l-ʿAbbās Ahmad al-Mursī.

Al-Būsīrī's highest praise, however, was reserved for the Prophet ‫ ﷺ‬One poem is in
imitation of the famous ode Bānat Suʿād, composed for the Prophet ‫ ﷺ‬by Kaʿb b. Zuhayr
(first/seventh century) in exchange for the Prophet's forgiving him for his previous poetic
attacks on him, nonetheless the most celebrated of al-Būsīrī's odes to the Prophet ‫ ﷺ‬are
his al-Hamziyya and al-Burda. In al-Hamziyya, al-Būsīrī recounts events in the Prophet's life,
including his birth, the washing of his heart by angels, his receiving revelation from Allāh
‫ سبحانه وتعاىل‬his ascension to heaven on the mythical creature al-Burāq, and his struggles
with the infidel Makkans, as well as many of the Prophet's miracles and blessed virtues.
After denouncing the Christians and Jews for their obstinate errors in belief, al-Būsīrī
recounts his own pilgrimage to Makkah al-Mukarramah stage by stage, and then ends the
poem by praising the Prophet’s family and companions and praying for his intercession on
Judgement Day. Al-Būsīrī's al-Burda covers much of the same ground—the Prophet's life and
miracles, the triumph of Islam over unbelief, and the prayer for intercession—though its
length (160 verses) is about half that of al-Hamziyya. Al-Burda has enjoyed greater
popularity than al-Hamziyya, undoubtedly on account of its frame story. Al-Būsīrī, once
suffered a debilitating stroke. He prayed and cried out to Allāh ‫سبحانه وتعاىل‬ for help, and

composed an ode praising the Prophet ‫ ﷺ‬Then he fell asleep and dreamed of the Prophet

2
‫ ﷺ‬who touched his face and wrapped him in his cloak (burda). Upon waking, Al-Būsīrī
found that the effects of the stroke had vanished and he had been restored to health. Al-
Būsīrī' recounts this as follows:

‫وحتري فيه‬ ‫اذ ابطل نصفي‬ ‫عجز عن عالجه كل معاجل‬ ‫سبب نظمي اياها انين اصابين خلط فاجل‬
‫ان اصنع‬ ‫تذكرت يف ساعة سعيده‬ ‫وقاربت حلول رمسي‬ ‫فلما ايست من نفسي‬ ‫وصفي‬
‫ورجوت به الربء‬ ‫وشرعت يف امتداح املصطفي‬ ‫فصح العزم والنيه‬ ‫يف مدح خري الربيه‬ ‫قصيده‬
‫قد‬ ‫املصطفي التهامي‬ ‫فلما ختمتها رأيت يف منامي‬ ‫ويسر علي طليب‬ ‫فاعانين ريب‬ ‫والشفا‬
‫انتهي مبعناه فدونك‬ ‫وعدت ملا كان من نعيت‬ ‫فعوفيت لوقيت‬ ‫ومر بيده املباركة علي‬ ‫ايت ايل‬
‫ونسجت علي نريي اخلالص والصفا‬ ‫قد غزلت من نعوت املصطفي‬ ‫بردة‬

News of this miracle spread, and others found that recitation and copies of al-Būsīrī's ode,
now named al-Burda, had miraculous healing powers. As a result, this poem has been
copied many times, and its verses have been used in amulets and inscribed on walls to ward
off misfortune. Al-Būsīrī's al-Burda has been the focus of many commentaries, imitations,
and translations, and to this day it is arguably the most famous poem in the Arabic
language.2

Al-Burda, formally named ‫الربية‬ ‫الكواكب الدرية يف مدح خري‬ (glittering stars in the praise of the
best of creation) takes a strongly classical form, beginning with the ancient Arabian theme
of the lover soliloquizing amid the remains of his lost beloved’s encampment. Even here,
however, we soon realise that the loved one is not a Bedouin maiden, but is none other
than the beloved of Allāh ‫وتعاىل‬ ‫سبحانه‬ The blessed messenger ‫ ﷺ‬has veiled himself from
this world, and the world is bereft in his absence; but there is still hope. We are exiled from
beauty only by our own ugliness, and therefore the poet must bewail the waywardness of
his ego’s desires. This leads to a realisation of the perfection of the messenger ‫ ﷺ‬whose
moral and spiritual qualities were in precisely that state of harmony which the poet craves.
By considering the miracles which accompanied the Prophet’s birth, he feels hope and
gratitude to Allāh ‫سبحانه وتعاىل‬ by considering his many miracles his faith is strengthened,
and by pondering the deep wisdom of the Qur’an, the mysterious ‘bride’ which the believer
must slowly and courteously unveil, he is reminded of the meaning of history. The poem
then turns to consider the Ascension (‫)معراج‬, the climax of the Prophet’s career, in which he
was carried from the Mosque of Jerusalem up through the seven heavens into the divine

2
Extracted from Homerin, Th. Emil. " al-Būsīrī ." Encyclopaedia of Islam, THREE. 29 August 2012 and Ed.. " al-
Būsīrī." Encyclopaedia of Islam, Second Edition. 29 August 2012

3
presence. Returning, he risks his life and limb by heroically defending his people against
pagans who have attacked their refuge in al-Madinah al-Munawwarah. Būsīrī then laments
his own sinfulness and his declining years, and yearns for the blessing of the Prophet’s
intercession on the day of Judgement. He knows that given his ruinous and repeated sins,
only Allāh ‫سبحانه وتعاىل‬ can save him; and so he addresses the messenger ‫ ﷺ‬whose

intercessions are, as the hadīth assure us, to be the surest mediator with Allāh ‫وتعاىل‬ ‫سبحانه‬
Finally, he prays for gentleness in this world and the next, ending with a brief allusion to the
Arabian scenery with which he began.

4
Commentary of al-Burda
Al-Zubda fī Sharh al-Burda is a concise commentary on al-Burda by Shaykh Khālid al-Azharī
which focuses upon the exposition of its language, the grammar of the verses and the
clarification of its meanings with utmost clarity, sufficing on the most authentic position.

Shaykh Khālid al-Azharī says:

When the poet intended to commence the Qasīda (ode) he withheld from himself an
individual whose tears inter-mingled with blood, and so he asked him the cause of this by
addressing himself:

‫مزجت دمعا جرى من مقلة بدم‬ ‫امن تذكر جريان بذي سلم‬

Is it from remembering past neighbours at Dhu Salam that you mingle with blood tears shed
from your eyes?3

‫و أومض الربق يف الظلماء من اضم‬ ‫أم هبت الريح من تلقاء كاظمة‬

Or has the wind blown from before Kāzima and the lightning flashed from Idam’s dark.

 ‫( التذكر‬remembering) is the ‫( مصدر‬infinitive) of the verb ‘to remember’ (َ‫)تَذَكَّر‬

 ‫ جريان‬is the plural of ‫( جار‬neighbour) with the meaning of ‫( جماور‬one who lives in the
neighbourhood) from ‫( اجلوار‬neighbourhood), which is the vicinity of one’s house

 ‫ ذي سلم‬is a place between Makkah al-Mukarramah and Madīna al-Munawwarah

 ‫( املزج‬inter-mingling) means ‫( اخللط‬mixing)
 ‫الدمع‬ (tears) is ‫مجعي‬ ‫( اسم جنس‬a generic noun indicating plurality) its singular is ‫دمعة‬
(teardrop) and it is that which flows from the eye
 ‫ جرى‬is similar to ‫( سال‬to flow)
 ‫ املقلة‬is the eyeball (‫ )شحمة العني‬which comprises the sclera (white of the eye) and the
pupil
 ‫ هبت الريح‬the wind blew, i.e ‫( هاجت‬it became in a state commotion)
 ‫( تلقاء‬in the direction of...) has the meaning of ‫( حذاء‬in front of)
 ‫ كاظمة‬is the name of a path towards Makkah al-Mukarramah

3
Translations taken from ‘The Mantle Adorned’ by Abdal Hakim Murad

5
  ‫( أومض‬to illuminate) i.e. ‫( ملع‬to flash)
 ‫ اضم‬is a valley on the outskirts of al-Madīna al-Munawwarah
Grammar
 ‫ – امن‬The hamza ‫ أ‬is for ‫( استفهام‬interrogation), the ‫ م‬in ‫ من‬has a kasra and it is ‫حرف‬
‫( تعليل‬a causative particle) and it is a preposition connected (‫ )متعلق‬to ‫مزجت‬
 ‫ تذكر‬is in the genitive case (‫ )جمرور‬due to ‫من‬
 ‫ جريان‬has a kasra (ِ ) on the ‫ ج‬and it is ‫( مضاف اليه‬complement of a prefixed noun) by
annexing the infinitive (‫ )تذكر‬to its object (‫ )مفعول‬after the removal of its subject

(‫ )فاعل‬as it was originally ‫تذكرك جريانا‬

 ‫بذي‬ consists of ‫جار جمرور‬ (the preposition and the genitive) and this is the ‫نعت‬
(qualification) of ‫جريان‬

 ‫ سلم‬has a fatha (َ) on the ‫ س‬and the ‫ ل‬and it is ‫مضاف اليه‬

 ‫ مزجت‬has a fatha on the ‫ ت‬and it is a verb with its subject
 ‫ دمعا‬is its object
 ‫ جرى‬is a verb of the perfect tense and its subject is hidden within it, which returns to
‫دمعا‬ and this clause is the qualification of ‫دمعا‬

 ‫ من مقلة‬is connected to ‫ جرى‬for the benefit of ‫( توكيد‬emphasis) in corroboration of its

meaning due to the fact that tears do not flow from anywhere other than from the
eye (i.e. pleonasm)4; this usage is similar to the verse of the Qur’ān;
ِ‫وَالَ طَائِرٍ يَطِريُ ِبجَنَاحَيْه‬ (nor a bird flying on its wings) Or this could be for ‫تأسيس‬
(commencing and establishing an idea) in view of the inter-mingling of blood with
tears
 ‫ بدم‬is also connected to ‫ مزجت‬as it was originally ‫مزجت دمعا بدم‬
 ‫ أم‬is a conjunctive (‫ )حرف عطف‬and it acts equally with the hamza ‫ أ‬of ‫ استفهام‬in
determining the cause for the inter-mingling of tears with blood

4
Other examples in english may include black darkness or burning fire

6
  ‫ هبت الريح‬is a verb with its subject, and this is the explication (‫ )تأويل‬of ‫( مفرد‬a singular
word) conjuncted to ‫تذكر‬

 ‫ من تلقاء‬has ‫( مد‬elongation) and it is connected to the verb ‫هبت‬

 ‫ كاظمة‬is ‫ مضاف اليه‬due to ‫من تلقاء‬
 ‫ و أومض الربق‬is a verb of the perfect tense with its subject, and it is conjuncted to ‫هبت‬
‫الريح‬
 ‫ يف الظلماء‬has ‫( مد‬elongation) and it is connected to ‫ أومض‬by implication (‫)التقدير‬5 of a
qualified noun (‫)موصوف‬6 between the preposition ‫ يف‬and the genitive (‫ )الظلماء‬The
implication is ‫( يف الليلة الظلماء‬in the dark night)

 ‫ من اضم‬has a kasra on the hamza ‫ إ‬a fatha on the ‫ ض‬and it is the ‫( حال‬denotative of
state) of ‫الظلماء‬7

Meaning
The essence of the two verses is that when the poet mentions neighbours (‫ )جريان‬he intends

the beloved ones (‫)أحبة‬, and with ‫ ذي سلم‬- ‫كاظمة‬ – ‫اضم‬ their places (rendezvous) are
indicated. By inter-mingling tears with blood he is signifying the severity of his lamentation,
he then inquires the cause by saying, ‘is it remembrance of the absent beloveds? Or the
blowing of the wind and the flash of the lightning from their direction?’

The poet began the first part of one verse with hamza ‫ أ‬and the second with ‫ أم‬, in between
however he placed that which he did not inquire about, similar to the following verse of the
Qur’ān:8

‫َأأَنتُمْ أَشَدُّ خَ ْلقًا أَمِ السَّمَاء بَنَاهَا‬

Do you think that it is harder to create you or the heavens? Allāh has created it.

Take note that the poet made one of the verses into a sentence, with a structure similar to
the verse of the Qur’ān, where it can be seen that the two clauses, one beginning with

5
Implication of a missing syntactical part
6
The described
It is apparent however through the authors analysis of the meaning ( ‫ )معين‬that ‫اضم‬ ‫ من‬is connected with ‫أومض‬
7

(Verifier’s note)
8
Surah 79:27

7
hamza ‫ أ‬and the second with ‫ أم‬are separated by another clause (‫ )بَنَاهَا‬which does not have

the action of ‫ استفهام‬upon it, just like the following verse of the Qur’ān:9

‫جعَلُ لَهُ رَبِّي أَمَدًا‬

ْ ‫قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ َي‬

Say (O dear messenger ‫)ﷺ‬, “I do not know whether what you are promised is close or if my
Lord will postpone it for a while.”

‫و ما لقلبك إن قلت استفق يهم‬ ‫فما لعينيك إن قلت أكففا مهتا‬

What ails your eyes, that when you bid them cease they weep still more? What ails your
heart that when you bid it wake it wanders?

 ‫ أكففا‬means ‫( احبسا دمعكما‬hold back your tears)

 ‫ مهتا‬is from the word ‫ اهلمي‬which is the descent (‫)احندار‬ and flowing (‫ )سيالن‬of tears

 ‫ قلب‬is the ‫( الفؤاد‬heart) which is shaped like a pine cone (‫ )صنوبري‬and located in the
middle of the chest. It is the source of life and cognition. It is a subtle secret with
which one gains ‫ادراك‬ (perception) and ‫يعرب عنه هبذه اجلارحة تقريبا لالذهان‬ (one that
gives expression to the intellect)
 ‫ استفق‬is a synonym of ‫ افق‬which means to awaken
 ‫ يهم‬is the imperfect tense of ‫( هام علي وجهه‬to wander aimlessly about) when he does
not know where he is (‫هو‬ ‫)اذا مل يدري اين‬

Grammar
 ‫ – فما‬The ‫ ف‬is a connective (‫ )عاطفة‬the ‫ ما‬is for ‫ استفهام‬and it is in the nominative
position (‫رفع‬ ‫ )يف موضع‬due to ‫( اإلبتداء‬becoming the inceptive)
 ‫ لعينيك‬is dual (‫ )التثنية‬and it is the predicate (‫ )خرب‬of the inceptive (‫)مبتدأ‬
 ‫ إن‬has a kasra on the hamza ‫ إ‬a sākin on the ‫ ن‬and it is ‫( حرف شرط‬a conditional
particle)
 ‫قلت‬ has a fatha on the ‫ت‬ and it is the conditional verb (‫الشرط‬ ‫ )فعل‬in the jussive
position (‫جزم‬ ‫)يف موضع‬
9
Surah 72:25

8
  ‫ أكففا‬has a dhamma (ُ ) on the first ‫ ف‬a fatha on the second and it is an imperative
(‫امر‬ ‫ )فعل‬with its subject, this clause is in the accusative position (‫ )يف موضع نصب‬due
to ‫قلت‬

 ‫مهتا‬ is a verb of the perfect tense with its subject. Originally it was ‫مهيتا‬ the ‫ي‬
changed into ‫ ا‬so it became ‫ مهاتا‬then the ‫ ا‬was omitted due to the meeting of two

sākin, one on the (first) ‫ا‬ and the other on the feminine ‫)تاء تأنيث( ت‬ since the

movement (‫ )حتريك‬on the ‫ا‬ is temporary (‫)عارض‬. This clause is the complement

(‫ )جواب‬of the condition (‫)شرط‬

 ‫ ما‬is for ‫ استفهام‬and the inceptive

 ‫ لقلبك‬is its predicate
 ‫ إن قلت‬has a fatha on the ‫ ت‬and it is a condition
 ‫ استفق‬is the utterance (‫ )مقول‬of ‫( قلت‬you say…)
 ‫ يهم‬is the complement of the condition, originally it was ‫ يهيم‬the ‫ ي‬was removed due
to the meeting of the two sākin, one on the (second) ‫ي‬ and one on the ‫م‬ (in the

jussive state) since its movement with kasra is temporary, as it is ‫حرف الروي‬ (a
rhyming letter)10

Meaning
‘O denier of love what has happened to your eyes that if you say to them, hold back your
tears, the tears continue to flow and descend; what has happened to your heart that if you
say to it, awaken from the inundation of love, it wanders still more. Is the flowing of tears
and the wandering of the heart not from the signs of love?’

Now, the poet shifts his address from second person (‫ )خطاب‬to third person (‫ )غيبة‬so he
says:

‫ما بني منسجم منه و مضطرم‬ ‫احيسب الصب أن احلب منكتم‬

Reckons the lovelorn man that his love may be concealed, when a torrent’s in one part of
him, and in the other, a conflagration?

The ‫ م‬has a kasra due to poetic licence, in order to maintain the rhyme
10

9
  ‫ حيسب‬means ‫( يظن‬to think or to reckon)
 ‫ الصب‬is the lover (‫ )عاشق‬because when his love intensifies he weeps and his tears are
exhausted.
 ‫ احلب‬means ‫( حمبة‬love)
 ‫ منكتم‬means ‫( مستور‬concealed or hidden)
 ‫ منسجم‬is a flowing torrent (‫)هاطل منحدر‬11
 ‫ مضطرم‬means burning (‫ )ملتهب‬and ablaze (‫)مشتعل‬
Grammar
 ‫ احيسب‬The hamza ‫ أ‬is ‫( استفهام توبيخي‬interrogation for censure)
 ‫ حيسب‬is the imperfect tense of ‫ حسب‬and it is a transitive verb (‫ )املتعدي‬having two
objects
 ‫ الصب‬is its subject
 ‫ أن‬has a fatha on the hamza ‫ أ‬tashdīd (gemination)12 on the ‫ ن‬and it is ‫( حرف توكيد‬a
particle of emphasis) which makes its subject-noun (‫ )اسم‬accusative and its predicate

(‫ )خرب‬nominative

 ‫ احلب‬has a dhamma on the ‫ ح‬and it is the subject-noun of ‫أن‬

 ‫ منكتم‬is the predicate of ‫أن‬
 ‫ أن احلب منكتم‬The subject-noun and the predicate of ‫ أن‬are the explication (‫ )تأويل‬of
an infinitive and fill the place (‫ )ساد مسد‬of two objects of ‫حيسب‬

 ‫ ما‬is ‫( زائدة‬extra)
 ‫ بني‬is ‫( منصوب‬accusative) as it is ‫( ظرف املكان‬an adverbial noun of place)
 ‫ منسجم‬is ‫ مضاف اليه‬by implicating ‫( موصوف‬a qualified noun) between ‫ بني‬and ‫منسجم‬
(see the grammar of ‫)يف الظلماء‬

 ‫ منه‬is connected with ‫ منسجم‬the pronoun (‫ ه )ضمري‬is referring to the lover (‫)الصب‬

11
From torrential rain
12
Doubling the consonant

10
  ‫ مضطرم‬has a sākin on the ‫ ض‬a fatha on the ‫ ط‬and it is conjucted to ‫ منسجم‬by
implicating a ‫( موصوف‬a qualified noun) between the connective ‫ )عاطف( و‬and the
conjuncted ‫)معطوف( مضطرم‬

Meaning
Does the lover think that his love will be concealed from the people amidst overflowing
tears and a burning heart.

Then the poet shifts his address from third person to second person, by saying:

‫و ال أرقت لذكر البان و العلم‬ ‫لو ال اهلوي مل ترق دمعا علي طلل‬

But for passion, you wouldn’t weep at an abandoned camp, nor lie awake at night recalling
the willow and the mount.

 ‫ اهلوي‬has ‫( قصر‬shortened ‫)ا‬13 and it is the infinitive of ‫ هوي‬with a kasra on the ‫( و‬in
the pattern of ‫ )مسع‬which means to love

 ‫ ترق‬means ‫ تصب‬which means to shed or pour forth

 ‫ الدمع‬is that which flows from the eyes (i.e tears)
 ‫ طلل‬is the corporeal form of a portion still standing from the remains of a dwelling
(‫الديار‬ ‫)ما شخص من آثار‬
 ‫ أرقت‬means ‫ سهرت‬which means to be sleepless
 ‫ البان‬is the Egyptian Willow tree14 (‫ )شجر اخلالف‬its singular is ‫بانة‬
 ‫ العلم‬is the name of a mountain and this is mentioned along with the tree as they are
both in Hijāz

Grammar
 ‫ لو ال‬is a particle which indicates the abstention of something due to the presence of
other than it (‫غريه‬ ‫)حرف يدل علي امتناع الشئ لوجود‬

13
This is when the final ‫ ي‬is pronounced -ā without a following hamza
14
Salix aegyptiaca of Linnæus

11
  ‫ اهلوي‬is the inceptive (‫)مبتدأ‬, its predicate has been omitted out of necessity, due to
obstruction, therefore ‫ لو ال‬fills the place of the complement (‫ )جواب‬as it is ‫مطلق‬
(unrestricted). The implication being ‫موجود‬ ‫لو ال اهلوي‬
 ‫ مل ترق‬has dhamma on the ‫ ت‬a kasra on the ‫ ر‬and a sākin on the ‫ ق‬The ‫ مل‬is ‫جازم‬
which governs the vowelless (apocopate) form and ‫ ترق‬is ‫( جمزوم‬in the apocopate
form) i.e the final consonant is vowelless
 ‫ دمعا‬is its object
 ‫ علي طلل‬has fatha on the ‫ ط‬and the ‫ ل‬and this is connected to ‫ ترق‬The clause ‫مل ترق‬
with both of its ‫( معمول‬governed components – ‫ دمعا‬and ‫طلل‬ ‫ )علي‬is the complement
(‫ )جواب‬of the condition ‫لو ال‬ Since this condition is ‫غري جازم‬ (doesn’t govern the

vowelless form) there is no position for it, grammatically (‫االعراب‬ ‫)ال حمل هلا من‬
 ‫ و ال أرقت‬has a fatha on the hamza ‫ أ‬a kasra on the ‫ ر‬a fatha on the ‫ ت‬and this is
conjucted with the complement of ‫لو ال‬ The ‫ال‬ in ‫ال أرقت‬ is additional (‫ )زائدة‬to

emphasise (‫ )تأكيد‬the negation

 ‫ لذكر‬is connected to ‫أرقت‬

 ‫ البان‬is ‫مضاف اليه‬
 ‫ العلم‬has a fatha on the ‫ ع‬and the ‫ ل‬and this is conjuncted to ‫البان‬
Meaning
If it were not for your love and passion you would not weep at the traces of the dwellings
belonging to the lovers; nor would you lose your sleep in remembering the trees of the
bygone (Arabs) and the mountains of their dwellings.

In terms of rhetoric (‫ )بديع‬the verse uses paronomasia15 (‫باملشتق‬ ‫ )اجلناس الشبيه‬where the two
words resemble each other due to the similarity of their derivation i.e. ‫ مل ترق‬and ‫ أرقت‬An
example from the Qur’ān is:

15
‫ اجلناس‬is a rhetorical device known as paronomasia, this is a play on words that have similar sounds but may
or may not have the same meanings (N.B. there are many types of ‫ – اجلناس‬see footnote 88)

12
َ‫ قَالَ إِنِّي لِعَمَلِكُم مِّ َن الْقَالِني‬where ‫ قال‬and ‫ القالني‬are similar.16

‫به عليك عدول الدمع والسقم‬ ‫فكيف تنكر حبا بعد ما شهدت‬

So how can you deny your love, when witnesses of tears and sickness have testified to it
against you?

‫مثل البهار علي خديك و العنم‬ ‫و أثبت الوجد خطي عربة وضين‬

Lovesick passion has written upon your cheeks two tear-lines like yellow spice and red anam
fruit.

 ‫( االنكار‬denial) is the opposite of ‫( االعتراف‬admission)

 ‫( احلب‬love) is the opposite of ‫( البغض‬hate)
 ‫ شهدت‬means ‫( أخربت‬to inform)
 ‫العدول‬ is the plural of ‫عدل‬ (justice) with the meaning of ‫عادل‬ (a just person). The

purpose of the plural is only two, as indicated by that which follows- ‫ الدمع‬and ‫السقم‬

unless the poet intended ‫( الدموع‬tears) with ‫ الدمع‬and ‫( األسقام‬sicknesses) with ‫السقم‬
(sickness) hence the plural is according to its purpose
 ‫ السقم‬is ‫( اطالة املرض‬the prolongation of an illness)
 ‫ الوجد‬means ‫( احلزن‬emotional upset)
 ‫ خطي‬is the dual form of ‫( خط‬a streak)
 ‫ عربة‬means ‫( البكا‬weeping)
 ‫ ضين‬means ‫( الضعف واهلزال‬feebleness and emaciation)
 ‫ البهار‬is a yellow flower with a fragrant smell
 ‫ العنم‬is a tree which has red fruit

16
This type of paronomasia is due to words derived from similar root letters, for instance, the root letters of
‫ ترق‬are ‫ ر ي ق‬and those of ‫ أرقت‬are ‫ أ ر ق‬Likewise the root letters of ‫ قال‬are ‫ ق و ل‬and those of ‫ القالني‬are ‫ق ي ل‬
The meaning of the two words are also different since the translation of the verse is ‘he said, “I am disgusted
with your works.” (Surah 26:168)

13
Grammar
 ‫ فكيف‬is for ‫( استفهام‬interrogation), here, the meaning is for ‫( التعجب‬astonishment)
and it is connected to ‫تنكر‬

 ‫ تنكر‬has a dhamma on the ‫ ت‬and it is a verb of the imperfect tense (‫ )فعل مضارع‬with
its subject hidden within it, out of necessity. Its implication is ‫انت‬

 ‫ حبا‬has a dhamma on the ‫ ح‬and it is the object of ‫تنكر‬

 ‫ بعد‬is ‫ منصوب‬due to ‫تنكر‬
 ‫ ما‬is ‫( موصول حريف‬a conjunct particle)
 ‫ شهدت‬is the verb of the perfect tense and the ‫ ت‬is for the feminine form
 ‫ به عليك‬they are both connected to ‫شهدت‬
 ‫ عدول‬is the subject of ‫شهدت‬
 ‫ الدمع‬is ‫مضاف اليه‬
 ‫ السقم‬has fatha on the ‫ س‬and the ‫ ق‬and it is conjuncted to ‫ الدمع‬The clause ‫شهدت‬
and that which is after it, is ‫( صلة‬the complement) of ‫ ما‬therefore ‫ ما‬and its ‫صلة‬ is

the explication (‫ )تأويل‬of ‫مصدر جمرور‬ (an infinitive in the genitive state) which has

been annexed to ‫بعد‬ Hence, the implication is ‫بعد شهادة عديل الدمع و السقم‬ (…after
the testimony of the two witnesses, the tears and the prolonged illness)
 ‫ و أثبت‬is the verb of the perfect tense and it is conjuncted to ‫شهدت‬
 ‫ الوجد‬is the subject of ‫أثبت‬
 ‫ خطي‬has a fatha on the ‫ خ‬and the ‫ ط‬with tashdīd, a sākin on the ‫ ي‬and this is the
object of ‫ أثبت‬The ‫ ن‬has been removed as it is ‫( مضاف‬originally it was ‫)خطني‬

 ‫ عربة‬has fatha on the ‫ ع‬a sākin on the ‫ ب‬and it is ‫مضاف اليه‬

 ‫ وضين‬has a fatha on the ‫ ض‬and has ‫( قصر‬see footnote 13), it is conjuncted to ‫خطي‬
 ‫ مثل‬is in the accusative case and it is the qualification (‫ )نعت‬of ‫ خطي‬and ‫ضين‬
 ‫ البهار‬has a fatha on the ‫ ب‬and is ‫مضاف اليه‬

14
  ‫ علي خديك‬is in the position of the denotative of state (‫ )يف موضع احلال‬for ‫ خطي‬and
‫ضين‬
 ‫ و العنم‬has a fatha on the ‫ ع‬and the ‫ ن‬and it is conjuncted to ‫البهار‬
Meaning
O the one addressed, how can you deny (your) love after torrents of tears and a variety of
illnesses have testified against you; especially after (your) passion has affirmed it upon your
cheeks. Firstly, the yellowness of the cheeks and then the prominence of the cheekbones as
a result of emaciation. Secondly, the redness of the overflowing tears due to excessive
weeping; whereby the judge of love has ruled in accordance to it.

In this verse the poet has used rhetoric ‫لف و نشر مشوش‬ (disordered complication and

explication)17 as he likens ‫عربة‬ ‫ خطي‬to ‫ العنم‬due to redness18; and he likens ‫ ضين‬to ‫ البهار‬due
to yellowness.

Once the addressed (‫ )خماطب‬is proven to be the lover, although in effect he (the poet) is the
addressed, he leaves his separation and confesses his love by saying:

‫و احلب يعترض اللذات باالمل‬ ‫نعم سري طيف من اهوي فارقين‬

Yes! My loved one’s spirit haunted me, and denied me sleep. For love ever obstructs
pleasures with pain.

 ‫ نعم‬is ‫( حرف تصديق‬a particle of confirmation)

 ‫ سري‬means ‫( سار ليال‬to travel at night)
 ‫ الطيف‬is a vision (or apparition) seen whilst sleeping (‫)اخليال يف النوم‬
 ‫ اهلوي‬means love and passion
 ‫ ارقين‬means ‫( اسهرين‬to keep awake)
 ‫ احلب‬means love

17
A construction in which two or more words are mentioned, and, after them, two or more other words, as
epithets referring to the former, however here they are disordered ( ‫ )مشوش‬whereby the order of the latter
words is contrary to that of those to which they refer.
It is disordered as ‫ خطي عربة‬is mentioned first in the first hemistitch but its epithet, ‫ العنم‬is mentioned last in
18

the second hemistitch, and vice versa ‫ ضين‬and ‫البهار‬

15
  ‫يعترض‬ means ‫حيول بينه وبني مراده‬ (it forms an obstruction between him and his
intention)
 ‫ اللذات‬is the plural of ‫ لذة‬and it is that with which enjoyment is gained
 ‫ االمل‬means ‫( وجع‬pain)
Grammar
 ‫ نعم‬is ‫( حرف جواب‬an affirmative particle)
 ‫ سري‬is a verb of the perfect tense
 ‫ طيف‬has a fatha on the ‫ ط‬a sākin on the ‫ ي‬and it is the subject of ‫سري‬
 ‫ من‬has a fatha on the ‫ م‬and it is ‫( اسم موصول‬a conjunct) in the genitive position due to
annexation (‫ )اضافة‬with ‫طيف‬

 ‫ اهوي‬is a verb of the imperfect tense and it is ‫( مسند ايل املتكلم‬an attributive of the
speaker) This is the ‫( صلة‬complement) of ‫ من‬and the returning pronoun has been
omitted i.e. ‫ من أهواه‬who I love (him)

 ‫ فارقين‬is conjuncted to ‫ سري‬and its subject is hidden within it (‫ )هو‬and returns back to

‫طيف‬
 ‫ احلب‬has a dhamma on the ‫ ح‬and it is the inceptive (‫)مبتدأ‬
 ‫ يعترض‬has a fatha on the ‫ ي‬a kasrah on the ‫ ر‬and it is a verb of the imperfect tense
with its subject hidden within it, returning back to ‫احلب‬

 ‫ اللذات‬is the object

 ‫ باالمل‬is connected to ‫يعترض‬
Meaning
I told the truth, however due to the severity of my love for my beloved, whenever I see his
vision whilst sleeping, I wake up and become sleepless as a result of separation. This is the
state of love which acts as an obstruction between the lover and his pleasures, in the form
of pain arising within him due to his inability to reach his beloved.

Then he excuses himself by saying:

16
 ‫مين إليك ولو انصفت مل تلم‬ ‫يا الئمي يف اهلوي العذري معذرة‬

You who blame me for this chaste love: I seek your pardon! Yet had you judged fairly, you
would not have blamed me at all.

‫عن الوشاة و ال دائي مبنحسم‬ ‫عدتك حايل ال سري مبستتر‬

May you be spared my state! I cannot hide my secret from my detractors; my sickness will
not leave me.

 ‫ الالئم‬means ‫( العاذل‬the reproacher)

 ‫العذري‬ is in reference to ‫بين عذرة‬ a tribe renowned for their passionate men and
chaste women
 ‫ معذرة‬is the infinitive of ‫ عذرته‬this is ‫( اذا اصفحت عنه وحموت اسائته‬when you excuse him
and erase his offenses) ‫ املعذرة‬is also a means for the human being to drive away any
faults that affect him
 ‫ انصفت‬means ‫( عدلت‬to act justly)
 ‫( لوم‬infinitive of ‫ )تلم‬means ‫( العذل‬blame)
 ‫ عدتك‬means ‫( بلغتك‬it has reached you)
 ‫ حايل‬means my state
 ‫ السر‬is something that is concealed (a secret)
 ‫ الوشاة‬is the plural of ‫( واش‬a critic)
 ‫ داء‬means an illness
 ‫ منحسم‬means ‫( املنقطع‬terminated)
Grammar
 ‫ يا‬is ‫( حرف نداء‬a vocative particle)
 ‫ الئمي‬is ‫( منادي‬the object of the vocative particle) annexed to the ‫ مضاف‬i.e. the ‫ياء‬
‫ ياء( متكلم‬of the first person used to denote something belonging to the speaker, in
this case it would mean ‘my reproacher’). ‫الئم‬ is ‫منصوب‬ (accusative) with an

implicated fatha on the ‫( م‬as it is ‫ مضاف‬and the object of ‫نداء‬ ‫)حرف‬

17
  ‫ يف اهلوي‬is connected to ‫الئمي‬
 ‫ العذري‬is the ‫( نعت‬qualification) of ‫اهلوي‬
 ‫ معذرة‬is ‫منصوب‬ (accusative) due to an omitted verb; its implication is ‫اعتذر‬ if the

intention is of a ‫( مصدر‬infinitive), otherwise if the intention is of ‫( الكالم‬speech) with

which he is excusing himself then the ‫( معىن‬import) is of a ‫( مجلة‬clause)

 ‫ مين اليك‬are both connected to ‫معذرة‬
 ‫ لو‬is ‫( حرف شرط‬a conditional particle)
 ‫ انصفت‬has fatha on the ‫ ت‬and it is the conditional verb (‫)فعل الشرط‬
 ‫ مل تلم‬has a fatha on the ‫ ت‬a dhamma on the ‫ ل‬and it is the complement of the
condition
 ‫ عدتك‬comprises the verb and ‫( مفعول مقدم‬the prefaced object)
 ‫ حايل‬is ‫( فاعل مؤخر‬the deferred subject)
 ‫ ال‬is ‫( حرف نفي‬a particle of negation)
 ‫ سري‬has a kasrah on the ‫ س‬and it is the subject-noun of the ‫ ال‬which acts like ‫ليس‬
The word ‫ سر‬is annexed to the ‫اليه‬ ‫ مضاف‬i.e. the ‫ياء متكلم‬
 ‫ مبستتر‬is its predicate and it is in the accusative position19
 ‫ عن الوشاة‬has a dhamma on the ‫ و‬and it is connected to ‫مبستتر‬
 ‫ ال‬is ‫( نافية‬negative)
 ‫ دائي‬is its subject-noun
 ‫ مبنحسم‬is its predicate
Meaning
O the one who censures and reproaches me in such a (chaste) love as was attributed to the
tribe of ‫عذرة‬ ‫ بين‬If you were just, then there would be no reproachment from you. My state
has reached you and my lovesick passion has turned out to be true, hence neither is my
secret concealed from my critics nor has my illness ceased.

19
As the action of ‫ ال‬is similar to ‫ ليس‬the predicate is ‫( منصوب‬accusative)

18
In terms of rhetoric (‫ )بديع‬the first verse uses ‫( رد العجز علي الصدر‬Antistrophe)20 by saying
‫الئمي‬ and then ‫تلم‬ The verse also uses ‫اجلناس الشبيه باملشتق‬ (paronomasia) where the two

words resemble each other due to the similarity of their derivation i.e. ‫ العذري‬and ‫معذرة‬

Then he acknowledges the counsel by saying:

‫إن احملب عن العذال يف صمم‬ ‫حمضتين النصح لكن لست امسعه‬

You offer me sincere advice, but I hear it not. A lover is deaf to all his reproachers.

‫و الشيب ابعد يف نصح من التهم‬ ‫اين اهتمت نصيح الشيب يف عذل‬

I suspect the counsel even of my own grey hairs; although their advice is far indeed from
deception.

 ‫ احملض‬means ‫( اخلالص‬sincere)
 ‫ النصح‬is the opposite of ‫( غش‬deception)
 ‫ العذال‬is the plural of ‫ عاذل‬and means ‫( اللوام‬reproachers)
 ‫( صمم‬deafness) is the opposite of ‫( السمع‬hearing)
 ‫ اهتمت‬is from the word ‫( التهمة‬suspicion) which is to accuse someone without reason
 ‫ الشيب‬is whitened hair
 ‫ التهم‬is the plural of ‫( التهمة‬suspicion)
Grammar
 ‫ حمضتين‬comprises the verb, subject and the first object
 ‫ النصح‬is the second subject
 ‫ لكن‬is ‫( حرف ابتداء‬a particle of inception)21 and ‫( حرف استدراك‬particle of emendation)
 ‫ لست‬has a dhamma on the ‫ ت‬comprising ‫ ليس‬and its subject-noun

20
This to repeat at the end of the verse the same word with which it begins (literally: to reflect the last part to
the front)
21
To introduce a new subject matter

19
  ‫ امسعه‬comprises the verb, subject and the object, this clause is in the accusative case
as it is the predicate of ‫ليس‬

 ‫ إن احملب‬comprises ‫ إن‬and its subject-noun

 ‫عن العذال‬ is connected to ‫صمم‬ if you said that the clause (‫العذال‬ ‫)عن‬, which is

governed by the infinitive (‫ )صمم‬cannot precede it, then I say that this does not

include ‫( الظروف‬adverbial nouns) and ‫( اجملرورات‬prepositions) according to the most

authentic position
 ‫ يف صمم‬is the predicate of ‫إن‬
 ‫ اين‬comprises ‫ إن‬and its subject-noun
 ‫ اهتمت‬is its predicate
 ‫ نصيح‬is the object of ‫اهتمت‬
 ‫ الشيب‬is the inceptive (‫)مبتدأ‬
 ‫ ابعد‬is the predicate of ‫ الشيب‬whilst ‫ يف نصح‬and ‫ من التهم‬are both connected (‫)متعلقان‬
to ‫ ابعد‬which is ‫( اسم تفضيل‬the elative noun). He separates the ‫ )ابعد( اسم تفضيل‬and the

‫)التهم( مفضول‬22 by placing ‫ )يف نصح( جار جمرور‬between them

 This clause is ‫( حال‬denotative of state) and is linked by ‫و‬

Meaning
O adviser you have counselled me with sincere advice, however due to the magnitude of my
love I do not hear the counsel of the adviser as the lover is deaf in listening to the counsel of
his reproachers, as it is said ‫ويصم‬ ‫‘ حبك الشيء يعمي‬your love for a thing blinds and deafens.’
Thus, I suspect every adviser, to the extent that I even suspect my whitened hair in its
advice to me. Nonetheless, from amongst the advisers the whitened hair is least prone to
suspicion, this is because the reproacher can be suspected with envy, greed and jealousy,
whereas this cannot be conceived for the whitened hair.

In terms of rhetoric (‫ )بديع‬the second verse uses ‫الصدر‬ ‫( رد العجز علي‬Antistrophe) of the type
in which one of the two similar words are in that portion of the first hemistitch that is

22
‫ مفضول‬is that which is exceeded (by something else)

20
comprised between the first and last foot (‫االول‬ ‫)جعل فيه احد اللفظني املتجانسني يف حشو املصراع‬
The poet also utilises ‫االشتقاق‬ ‫( جناس‬paronomasia) by using these these two words, ‫اين اهتمت‬
and ‫ التهم‬There is also repetition (‫ )التكرار‬of the word ‫الشيب‬

‫من جهلها بنذير الشيب و اهلرم‬ ‫فإن اماريت بالسوء ما اتعظت‬

Thanks to its foolishness, my ill-urging ego has paid no heed to the warner: white hair and
decrepitude.

‫ضيف امل برأسي غري حمتشم‬ ‫و ال اعدت من الفعل اجلميل قري‬

Neither has it prepared fair deeds in hospitable welcome for a guest who has taken up
residence on my head.

‫كتمت سرا بدا يل منه بالكتم‬ ‫لو كنت اعلم اين ما أوقره‬

Had I understood, I would not have honoured it: I would have used katam-dye to hide what it
disclosed.

 ‫ اماريت‬is for ‫( مبالغة‬intensification) i.e. my commanding self

 ‫ بالسوء‬is a comprehensive noun (‫ )اسم جامع‬for all shameful deeds (‫)القبائح‬
 ‫ اتعظت‬is ‫( مطاوع‬a reflexive verb) of ‫ وعظ‬hence it is said (linguistically) ‫‘ وعظته فاتعظ‬I
counselled him so he was counselled’ i.e. I advised him and reminded him of the
consequences
 ‫ نذير‬is an informer (‫)مبلغ‬, usually used for inciting fear (‫)ختويف‬

 ‫ اهلرم‬means old age (‫)كرب السن‬

 ‫ اعدت‬means I accumulated (‫)ادخرت‬
 ‫ اجلميل‬means ‫( احلسن‬good)
 ‫القري‬ has a kasrah on the ‫ق‬ and has ‫قصر‬ (see footnote 13). It is the infinitive of

‫( قريت الضيف‬I received the guest hospitably)

 ‫ امل‬means to take up residence (‫ )حل‬or inhabit (‫)نزل‬
 ‫ حمتشم‬means reverence

21
  ‫ أوقره‬means I honoured it (‫ )اعظمه‬and revered it (‫)احترمه‬
 ‫ كتمت‬means ‫( اخفيت‬I concealed)
 ‫ الكتم‬has fatha on the ‫ ت‬and it is a plant used as a dye like ‫( حناء‬henna)
Grammar
 ‫فإن‬ The ‫ف‬ is ‫تعليلية‬ (causative) and the explicative for not accepting the counsel

(‫)النصح‬. ‫ إن‬is ‫توكيد‬ ‫( حرف‬particle of emphasis)

 ‫ اماريت‬is the subject-noun of ‫إن‬
 ‫ بالسوء‬has a dhamma on the ‫ س‬and it is connected to ‫اماريت‬
 ‫ ما‬is ‫( حرف نفي‬a particle of negation)
 ‫ اتعظت‬is a verb of the perfect tense and its subject is hidden within it, which returns
back to ‫ اماريت‬This clause is the predicate of ‫إن‬

 ‫ من جهلها‬is connected to ‫ اتعظت‬as it is the cause for it (not to be counselled)

 ‫ بنذير‬is also connected to ‫اتعظت‬
 ‫ الشيب‬is ‫ مضاف اليه‬in the meaning of ‫( من‬i.e. a warner from whitened hair…)
 ‫ و اهلرم‬has a fatha on the ‫ ه‬and the ‫ ر‬and it is conjuncted to ‫الشيب‬
 ‫ و ال اعدت‬has a sākin on the ‫ ت‬and it is conjuncted to ‫اتعظت‬
 ‫ من الفعل‬is connected to ‫اعدت‬
 ‫ اجلميل‬is the qualification (‫ )نعت‬of ‫الفعل‬
 ‫ قري‬has a kasrah on the ‫ ق‬a fatha on the ‫ ر‬and it is without tanwīn (nunation) as it is
‫( مضاف‬of ‫ )ضيف‬and it is in the accusative case as the ‫( مفعول‬object) of ‫اعدت‬
 ‫ ضيف‬is in the genitive case due to the annexation of ‫ قري‬towards it
 ‫ امل‬has a fatha on the ‫ م‬which is ‫( مشدد‬i.e. it has a tanwīn). It is a verb of the perfect
tense with its subject and this clause is the qualification (‫ )نعت‬of ‫ضيف‬

 ‫ برأسي‬is connected to ‫امل‬

 ‫ غري‬is in the accusative state due to the hidden subject of ‫امل‬
22
  ‫ حمتشم‬is ‫مضاف اليه‬
 ‫ لو‬is ‫( حرف شرط‬conditional particle)
 ‫ كنت‬has a dhamma on the ‫ ت‬and is a defective (‫)ناقص‬23 verb of the perfect tense
with ‫ ت‬as its subject-noun

 ‫ اعلم‬this clause is its predicate

 ‫ أين‬has a fatha on the hamza and it comprises ‫ أن‬which is ‫( حرف توكيد‬particle of
emphasis) and the ‫ ياء‬of the ‫( متكلم‬first person) which is the subject-noun of ‫أن‬

 ‫ ما‬is ‫( نافية‬negative)
 ‫ ما أوقره‬This clause comprises the verb, its subject and its object, which becomes the
predicate of ‫ أن‬This along with both of its ‫( معمول‬governed components – ‫ أين‬and ‫ما‬
‫ )أوقره‬fill the space of two objects of ‫اعلم‬
 The ‫ ه‬in ‫أوقره‬ ‫ ما‬is in reference to ‫الشيب‬
 ‫ كتمت‬has a dhamma on the ‫ ت‬and comprises the verb and its subject and is the
complement of ‫لو‬

 ‫ سرا‬is the object of ‫كتمت‬

 ‫ بدا‬is a verb of the perfect tense and its subject is hidden within it returning back to
‫ سرا‬This clause is the qualification (‫ )نعت‬of ‫سرا‬
 ‫ يل منه‬are both connected to ‫ بدا‬the ‫ ه‬is in reference to ‫سرا‬
 ‫ بالكتم‬has a fatha on the ‫ ك‬and the ‫ ت‬and it is connected to ‫كتمت‬
Meaning
Indeed, my soul which commands towards evil has not taken advice, due to its ignorance,
from the warners, whitened hair and old age. They are far from suspicion since ‫( الشيب‬the
whitening hair) is the warner of death and ‫( اهلرم‬decrepitude) is an indication of fading away.
Also, from amongst the fruit of pious actions and beautiful traits I haven’t prepared
hospitality for the arrival of the distinguished guest who has taken up residence on my head

Since it contains the weak letter ‫ و‬which has been dropped

23

23
as the light of my old age. Neither was I hospitable during its visit nor did I honour it
precisely how it should be honoured. If I were to know before its visit however, that I would
not be able to respect its honour then I would have used katam-dye the first instance the
whitened hair appeared to me which would have concealed the whiteness underneath it;
whereby greater resistance and reproach would not approach me.

Then the poet retracts that which escaped him by saying:

‫كما يرد مجاح اخليل باللجم‬ ‫من يل برد مجاح من غوايتها‬

Who will help me curb a bolting rebel’s wilfulness in the way that a rebel stallion may be
curbed with reins?

‫ان الطعام يقوي شهوة النهم‬ ‫فال ترم باملعاصي كسر شهوهتا‬

Think not to break unlawful whims by satisfying them. Food only increases a glutton’s
desires.

‫حب الرضاع و إن تفطمه ينفطم‬ ‫و النفس كالطفل إن هتمله شب علي‬

The ego’s like a child: neglect it, and it will grow still suckling; only if you wean it will it be
weaned.

 ‫ اجلماح‬is the infinitive of ‫( مجح الفرس‬the horse bolted) and ‫( مجح الرجل‬meaning – ‫اذا‬
‫ )ركب هواه وعصر رده فهو مجوح‬when the man follows his whim and it is difficult to
restrain him, so he is defiant
 ‫ الغواية‬means ‫( الضاللة‬deviance) and refusal of returning
 ‫ اخليل‬is ‫( اسم مجع‬a collective noun)and its singular is a horse, in import (‫)يف املعين‬
 ‫ اللجم‬is the plural of ‫( جلام‬rein) which is a persian word which has been arabicised, it
is that which is placed in the mouth of the horse
 ‫ الروم‬means to desire
 ‫ املعاصي‬is the plural of ‫ معصية‬which is the opposite of ‫( طاعة‬obedience)
 ‫( كسر‬breaking) means ‫( الصرف‬averting)
 ‫ النهم‬one with a ravenous appetite
 ‫ النفس‬means ‫( الروح‬the soul)

24
  ‫ الطفل‬is the newborn child
 ‫ االمهال‬means ‫( الترك‬leaving)
 ‫ شب‬when the child grows up
 ‫ الرضاع‬is the suckling of milk before the first two years
 ‫ فطمت املرأة ولدها‬The woman weaned her child
Grammar
 ‫ من‬has a fatha on the ‫ م‬and it is ‫( اسم استفهام‬interrogative particle) and the inceptive
 ‫ يل‬is its predicate
 ‫ برد‬is connected to that which the ‫( جمرور‬genitive) before it is connected to24
 ‫ مجاح‬has a kasra on the ‫ ج‬and it is ‫مضاف اليه‬
 ‫ من غوايتها‬has a fatha on the ‫ غ‬and it is connected to ‫برد‬
 ‫ كما‬the ‫ ك‬is a preposition and the ‫ ما‬is ‫( مصدرية‬gives the following verb the meaning
of its infinitive)
 ‫ يرد‬is a verb of the imperfect tense and it is indeclinable as it is in the passive voice
(‫للمفعول‬ ‫)مبين‬
 ‫ مجاح‬is ‫( نائب الفاعل‬a representative subject)
 ‫ اخليل‬is ‫مضاف اليه‬
 ‫ باللجم‬has a dhamma on the ‫ ل‬and ‫ ج‬this is connected to ‫يرد‬
 ‫ فال‬is ‫( حرف هني‬a prohibitive particle)
 ‫ ترم‬has a dhamma on the ‫ ر‬and it is in the apocopate (vowelless) form due to ‫ال ناهية‬
(the prohibitive particle)
 ‫ باملعاصي‬is connected to ‫ترم‬
 ‫ كسر‬is the object of ‫ترم‬
 ‫ شهوهتا‬is ‫مضاف اليه‬

The ‫ ي‬in ‫يل‬

24

25
  ‫ ان الطعام‬comprises ‫ ان‬and its subject-noun
 ‫ يقوي‬has a dhamma on the ‫ ي‬a fatha on the ‫ ق‬and a kasra on the ‫ و‬with tashdīd and
this is a verb of the imperfect tense with its subject hidden within it returning back
to ‫الطعام‬

 ‫ شهوة‬is its object

 ‫النهم‬ has a fatha on the ‫ن‬ and kasra on the ‫ه‬ and this is ‫مضاف اليه‬ The clause

beginning with ‫ يقوي‬is the predicate of ‫ان‬

 ‫ و النفس‬has a sākin on the ‫ ف‬and it is the inceptive

 ‫ كالطفل‬is its predicate
 ‫ إن هتمله‬has a dhamma on the ‫ ت‬and it is ‫( شرط‬a condition)
 ‫ شب‬has a fatha on the ‫ ش‬and the ‫ ب‬with tashdīd. This is the complement of the
condition
 ‫ علي حب‬has a dhamma on the ‫ ح‬connected to ‫شب‬
 ‫ الرضاع‬can be read with either a fatha or a kasra on the ‫ ر‬and it is ‫مضاف اليه‬
 ‫إن تفطمه ينفطم‬ has a fatha on the ‫ ت‬and the ‫ ي‬this comprises the ‫( شرط‬condition)
and its complement

Meaning
Who will restrain my soul which commands me towards evil, averting me away from that
which it is currently upon of deviance and defiance, through sublime counsel and divine
secrets, just as how a bolting horse is restrained with reins. O the one addressed do not
desire to break your passions through sin, as eating delicious food only strengthens the
passions of the glutton. However, if he were to restrain his soul from sins then it would be
restrained, this is because the soul is just like a suckling infant, in that if you leave him
suckling then he will reach childhood whilst he is still suckling. If you wean him however, he
will desist suckling and will not be harmed.

Then the poet completes this by saying:

‫ان اهلوي ما تويل يصم او يصم‬ ‫فاصرف هواها و حاذر ان توليه‬

Frustrate its whim; be wary of giving it power, for whims pollute or pervert whatever they
control.

26
 ‫و ان هي استحلت املرعي فال تسم‬ ‫و راعها و هي يف األعمال سائمة‬

Guard it as it grazes in the pasture of deeds. And should it find the grazing sweet, let it not
roam.

‫من حيث مل يدر أن السم يف الدسم‬ ‫كم حسنت لذة للمرء قاتلة‬

Many a delight has it approved which proves murderous, for some do not know that the fat
contains a poison.

 ‫ احلذر‬means ‫( التحذير‬vigilance)
 ‫ التولية‬means ‫( الوالية‬empowerment)
 ‫ تويل‬means ‫( تأمر‬to seize power)
 ‫ يصم‬with a dhamma on the ‫ ي‬means ‫( يقتل‬to kill) and with a fatha on the ‫ ي‬it means
‫( يعيب‬to defect)
 ‫ راعها‬means ‫( الحظها‬supervise it)
 ‫ السوم‬means to graze freely
 ‫ استحلت‬means to perceive sweetness
 ‫ املرعي‬means ‫( الكأل‬pasture)
 ‫ السم‬means a lethal poison
 ‫ الدسم‬means ‫( الودك‬fat)
Grammar
 ‫ فاصرف‬is an imperative with its subject
 ‫ هواها‬is its object
 ‫ حاذر‬is an imperative with the meaning of ‫( احذر‬be wary!)
 ‫ ان‬has a fatha on the ‫ أ‬a sākin on the ‫ ن‬and it is ‫( حرف مصدرية‬gives the following verb
the meaning of its infinitive and makes it accusative)
 ‫ توليه‬is a verb of the imperfect tense and it is ‫( منصوب‬accusative) due to ‫ان‬
 ‫ ان‬has a kasrah on the ‫ إ‬a tashdīd on the ‫ ن‬and it is ‫( حرف توكيد‬particle of emphasis)

27
  ‫ اهلوي‬is its subject-noun
 ‫ ما‬is ‫( اسم شرط‬conditional noun) in the meaning of ‫ان‬
 ‫ تويل‬is a verb of the perfect tense in the apocopate (vowelless) position (‫)يف موضع جزم‬
due to ‫ما‬

 ‫( يصم‬1) has a dhamma on the ‫ ي‬a sākin on the ‫ ص‬a kasra on the ‫ م‬and it is the
complement of the condition
 ‫ او‬is ‫( حرف عطف‬a conjunctive) in favour of one of the two (‫)الحد الشيئني‬
 ‫( يصم‬2) has a fatha on the ‫ ي‬a kasra on the ‫ ص‬and it is conjuncted to ‫( يصم‬1) The

condition and its complement is the predicate of ‫إن‬

 ‫ و راعها‬has a fatha on the ‫ ر‬a kasra on the ‫ ع‬and comprises an imperative its subject
and object, this is conjuncted to ‫فاصرف‬

 ‫ و هي‬is ‫( مبتدأ‬the inceptive)

 ‫ يف األعمال‬has a fatha on the ‫ أ‬and it is connected to ‫سائمة‬
 ‫ سائمة‬is the predicate and along with the inceptive it makes ‫( مجلة حالية‬a clause that is
denotative of state), linked by ‫ و‬and the pronoun ‫هي‬

 ‫ ان‬is ‫( حرف شرط‬a conditional particle)

 ‫ هي‬is the subject of an omitted verb which is explicated by ‫ استحلت‬according to the
majority of the Basran school of thought. Akhmash and the Kufans however are of
the opinion that ‫ هي‬is ‫( مبتدأ‬the inceptive)25

 ‫ استحلت املرعي‬This clause comprises the verb, its subject and its object, together this
is the predicate of ‫هي‬

 ‫ ال‬is ‫( حرف هني‬a prohibitive particle)

 ‫ تسم‬has a dhamma on the ‫ ت‬kasra on the ‫ س‬and it is in the apocopate (vowelless)
form due to ‫ناهية‬ ‫( ال‬the prohibitive particle) but it can also be read with a kasra on
the ‫م‬ due to ‫القافية‬ (rhyme). Its object has been omitted and this clause is the

25
The commentator takes this view into consideration

28
 complement of the condition which has been linked together by ‫طلبية‬ ‫ ف( فاء‬which is
the complement of the conditional clause)26
 ‫ كم‬is ‫( خربية‬predicative) in the meaning of ‫( كثري‬abundant) and it is in the accusative
case as it is ‫( مصدرية‬gives the following verb the meaning of its infinitive) i.e ‫كم حتسني‬
(much beautification)
 ‫ حسنت‬has a tashdīd on the ‫ س‬and it is a verb of the perfect tense. Its subject is
hidden within it which returns back to ‫النفس‬

 ‫ لذة‬has a fatha on the ‫ ل‬and ‫ ذ‬with tashdīd and this is the object of ‫حسنت‬
 ‫ للمرء‬is connected to ‫حسنت‬
 ‫ قاتلة‬is the ‫( نعت‬qualification) of ‫لذة‬
 ‫ من حيث‬is connected to ‫قاتلة‬
 ‫ مل يدر‬comprises ‫ مل‬which governs the apocopate (vowelless) form and ‫ يدر‬which is in
the apocopate form
 ‫ أن‬has a fatha on the ‫ أ‬and it is ‫( حرف توكيد‬particle of emphasis)
 ‫ السم‬is the subject-noun of ‫أن‬
 ‫يف الدسم‬ has a fatha on the ‫د‬ and the ‫س‬ and is its predicate. ‫أن‬ and both of its

governed components (‫ السم‬and ‫الدسم‬ ‫ )يف‬become the object of ‫ يدر‬Then ‫ يدر‬and its
governed component is in the genitive position (‫خفض‬ ‫ )يف موضع‬due to its annexation
with ‫حيث‬ ‫من‬

Meaning
Seize hold of the reins of the soul and divert its passion away from that which it is currently
upon from its need of pleasure and its preoccupation with its desires. Strive hard to prevent
the sovereignty of passion and its power, because as long as the passion is in control of a
person it will either kill him by wrestling or it will defect him. Secure the protection of the
soul whilst it is grazing in the pasture of deeds so that it does not become too distant whilst
grazing and seeks the sweetness of the pasture. But if it finds the pasture pleasant then do
not graze it there, lest it may rebel against you and become disobedient to you afterwards.
Beware the deception of the soul; how many a delight has it embellished for the people and

Another example may be ‫( إن يكرمك زيد فال هتنه‬If Zayd treats you with honour do not treat him with contempt)
26

29
proved fatal, whilst he does not know that the fatty food he is taking delight in eating
contains a lethal poison.

In terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫احملرف‬ ‫ – اجلناس‬see footnote 88)
where the two words differ in the vowelisation of the letters but agree in the type, number
and the sequence of the letters by saying ‫ يصم أو يصم‬27

The second verse uses ‫( رد العجز علي الصدر‬Antistrophe) of the type where one of the two
similar words is at the the end of the first hemistitch and the other at the end of the second
hemistitch. This verse also utilise ‫االشتقاق‬ ‫( جناس‬paronomasia which uses derivatives of the
same root) by using ‫ سائمة‬and ‫تسم‬

‫فرب خممصة شر من التخم‬ ‫و اخش الدسائس من جوع و من شبع‬

Fear the insidious snares of hunger and of satiety, for being hungry is sometimes worse than
having gorged.

‫من احملارم و الزم محية الندم‬ ‫و استفرغ الدمع من عني قد امتألت‬

Empty out the tears from an eye that has stuffed itself with forbidden delights; hold hard to
a diet of penitence.

 ‫ اخلشية‬means ‫( اخلوف‬fear)
 ‫الدسائس‬ is the plural of ‫دسيسة‬ which means ‫( الفتنة اخلفية‬hidden machination), from
the word ‫( الدساسة‬a covert plot)

 ‫ خممصة‬means to become hungry

 ‫ التخم‬is the plural of ‫ ختمة‬which is indigestion of the food in the stomach due to over-
eating
 ‫ استفرغ‬is from the word ‫ التفريغ‬which means ‫( التخلية‬emptying)

The idea being that although they look identical, the root letters of ‫يصم‬ ‫ ص م ي‬and those of ‫( يصم‬2) are
27
(1) are

‫ و ص م‬They also differ in terms of vowelisation, ‫( يصم‬1) has a dhamma on the ‫ ي‬a sākin on the ‫ ص‬and kasra on
the ‫ م‬whereas ‫( يصم‬2) has a fatha on the ‫ ي‬kasra on the ‫ص‬

30
  ‫ احملارم‬is the plural of ‫ حمرم‬which means ‫( احلرام‬forbidden)
 ‫ محية‬means abstaining from that which is harmful28
 ‫ الندم‬means ‫( اسف‬regret)
Grammar
 ‫ و اخش الدسائس‬is an imperative with its subject and object
 ‫ من جوع و من شبع‬are both in the position of a denotative of state (‫ )يف موضع احلال‬for
‫ الدسائس‬The ‫ من‬is for the explication (‫)بيان‬29 of ‫الدسائس‬
 ‫ فرب‬is ‫( حرف جر‬a preposition)
 ‫خممصة‬ is ‫جمرور‬ (genitive) due to ‫رب‬ and this compound is in the nominative case

because of ‫( اإلبتداء‬becoming the inceptive)

 ‫ شر‬is its predicate, like the saying: ‫( رب قتل عار‬many a murder is manifest)
 ‫ من التخم‬has a dhamma on the ‫ ت‬and a fatha on the ‫ خ‬which is connected to ‫شر‬
 ‫ و استفرغ الدمع‬is an imperative with its subject and object
 ‫ من عني‬is placed as the ‫ حال‬of ‫الدمع‬
 ‫ قد‬is ‫ حرف حتقيق‬the particle which denotes the affirmation of truth or certainty
 ‫ امتألت‬is a verb of the perfect tense and its subject is hidden within it returning back
to ‫عني‬

 ‫ من احملارم‬is connected to ‫امتألت‬

 ‫ و الزم‬has a fatha on the ‫ ز‬and it is an imperative conjuncted to ‫استفرغ‬
 ‫ محية‬has a kasra on the ‫ ح‬and it is object
 ‫ الندم‬is ‫مضاف اليه‬

28
This usually applies to abstaining from food which may prove injurious in case of sickness
When ‫ من‬is used for (‫ )بيان‬it indicates, or gives evidence of, a circumstance, or state, that is a result, or an
29

effect, of a quality or an attribute

31
Meaning
Fear the hidden dangers, some of which are a result of hunger, like bad character,
irascibility, becoming lethargic and feebleness whereas others are a result of satiety, like
laziness, dominance of the desires and the darkness of the heart etc. All of these factors
create disturbance in worship but whereas worship can be achieved with satiety, it cannot
be achieved with hunger, thus hunger is worse than satiety. Consider that which is good for
you and weep excessively over your sins and empty the tears from your eyes which have
been filled with taking pleasure in forbidden sights. And hold fast to piety and abstain from
that which it is necessary for the sorrowful repentant to shun and evade, so that perhaps
Allāh ‫سبحانه وتعاىل‬ may accept your repentance and make your weeping an atonement for
your sins.

‫و ان مها حمضاك النصح فاهتم‬ ‫و خالف النفس و الشيطان و اعصهما‬

Disobey the ego and the devil; dispute with them; suspect them both even when they offer
you true counsel.

‫فانت تعرف كيد اخلصم و احلكم‬ ‫و ال تطع منهما خصما و ال حكم‬

Of the twain, obey neither as a plaintiff or an arbiter. Well you know the plaintiff’s and the
arbiter’s ploy.

 ‫ النفس‬is the soul but it has also been said that it is the blood or the whole of the body
 ‫ الشيطان‬means ‫( مبعد‬exiled) if it is said to be a derivative of ‫ شطن‬and if it is said to be a
derivative of ‫شاط‬ then it means ‫هالك‬ (destroyed) and ‫حمترق‬ (ablaze). It is on the

pattern of ‫ فيعال‬according to the first, and on the pattern of ‫ فعالن‬for the second.

 ‫ حمضاك‬means ‫( أخلصاك‬they manifest sincerity to you)

 ‫ اخلصم‬means the ‫( منازع‬adversary)30
 ‫ احلكم‬means the ‫( حمكم‬arbitrator)31
Grammar
 ‫ و خالف النفس‬comprises an imperative, its subject, and its object

30
Somebody who brings a claim against a person, i.e. the satan
31
Somebody designated to hear both sides of a dispute and make a judgment, in this case the soul

32
 ‫ و الشيطان‬is conjucted to ‫النفس‬
 ‫ و اعصهما‬comprises an imperative, its subject, and its object and it is conjucted to
‫خالف النفس‬ The coupling of ‫املخالفة‬ (oppposition) and ‫العصيان‬ (disobedience) is for

emphasis (‫ )تأكيد‬through the use of the synonym (‫)املرادف‬. When the particle ‫ و‬is
used to conjunct the clauses with emphasis then it is charactistic of ‫مث‬ (then), as

clarified by Shaykh Abu Hayyān in ‫االرتشاف‬

 ‫ ان‬is ‫( حرف شرط‬conditional particle)

 ‫ مها‬is the subject of an omitted verb which is understood by that which follows it, the
implication being ‫ان حمدك مها‬ It is also permissible according to the Kufans and

Akhmash that ‫ مها‬becomes the ‫( مبتدأ‬inceptive)

 ‫ حمضاك‬comprises the verb, subject and the first object and ‫ النصح‬is the second object.
This clause according to the first opinion does not have a specific case (or mood) as it
is explicative. According to the second view however, the clause is in the nominative
case (‫ )الرفع‬as it is the predicate of the ‫( مبتدأ‬inceptive)

 ‫فاهتم‬ is the complement of the condition and the ‫ف‬ is the complement of the
conditional clause and used as a conjunctive since the verb is an imperative,
whereby the ‫ م‬has a kasrah in accordance with the rhyming letter (‫)حرف الروي‬, i.e.
the ‫م‬

 ‫ ال‬is ‫( حرف هني‬a prohibitive particle)

 ‫ تطع‬is in the apocopate form due to the prohibitive particle
 ‫ منهما‬is connected to ‫ تطع‬and the dual pronoun is in reference to ‫ النفس‬and ‫الشيطان‬
 ‫ خصما‬is the object of ‫تطع‬
 ‫ و ال حكما‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is conjuncted to ‫ خصما‬The ‫ ال‬has
been added after the conjunctive (‫ )و‬for the benefit of emphasising the negation.

 ‫ فانت‬is subject
 ‫ تعرف‬is its predicate

33
  ‫ كيد‬is the object of ‫تعرف‬
 ‫ اخلصم‬is ‫مضاف اليه‬
 ‫ و احلكم‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is conjuncted to ‫اخلصم‬
Meaning
Indeed the soul and the satan are both clear enemies for you, so oppose them in whatever
they command you to do or whatever they prohibit you from, disobey them in this. Even if
they were to give you sincere advice, suspect them, and do not firmly believe in their advice.
As indeed one of them is your adversary and the other is ruling over you and the deception
of the adversary and the oppression of the colluding ruler is manifest.

In terms of rhetoric (‫ )بديع‬the first verse uses ‫الصدر‬ ‫( رد العجز علي‬Antistrophe) by repeating
‫ اخلصم‬and ‫احلكم‬

When he completed giving sincere advice to the addressed through the purification of those
things he was acquainted with, he admits to himself that he did not act as he has said, thus
he asks for forgiveness from such statements by saying:

‫لقد نسبت به نسال لذي عقم‬ ‫استغفر اهلل من قول بال عمل‬

I ask God’s pardon for words not followed by deeds, for by them did I attribute progeny to a
sterile man.

‫و ما استقمت فما قويل لك استقم‬ ‫امرتك اخلري لكن ما ائتمرت به‬

I commend goodness to you while not conforming myself. Being crooked, of what use is my
command to be straight?

‫و مل أصل سوي فرض و مل اصم‬ ‫و ال تزودت قبل املوت نافلة‬

No optional devotions have I accumulated, ready for my demise; nor have I fasted, nor
prayed, more than the minimum required.

 ‫ االستغفار‬is the request for forgiveness

 ‫ نسبت‬means ‫( عزوت‬I attributed)

34
  ‫ النسل‬means ‫( الولد‬offspring)
 ‫ عقم‬is the infinitive of ‫( عقمت الرحم‬the womb became barren)
 ‫ االمر‬means ‫( الطلب‬desire)
 ‫ اخلري‬is the opposite of ‫( الشر‬evil)
 ‫ ائتمرت‬means ‫( امتثلت‬I obeyed)
 ‫ استقمت‬means ‫( اعتدلت‬I became upright)
 ‫الزاد‬ originally meant a stock of provisions taken for travelling, the meaning here
however, is of actions which are beneficial in the hereafter
 ‫ املوت‬is the separation of the soul from the body
 ‫ النافلة‬are those things increased upon the ‫( واجبات‬necessary actions)
 ‫ سوي‬has the import of ‫( غري‬other than)
Grammar
 ‫ استغفر‬has a fatha on the ‫ أ‬and it is the verb of the imperfect tense with its subject
hidden within it due to necessity
 ‫ اهلل‬is in the accusative case due to ‫استغفر‬
 ‫ من قول‬is connected to ‫استغفر‬
 ‫ بال عمل‬is the qualification (‫ )نعت‬of ‫قول‬
 ‫ لقد‬the ‫ ل‬is used in order to emphasise the complement of an omitted oath and ‫ قد‬is
‫حرف حتقيق‬ the particle which denotes the affirmation of truth or certainty, the

implication being ‫و اهلل لقد‬

 ‫ نسبت‬has a fatha on the ‫ س‬a sākin on the ‫ ب‬and a dhamma on the ‫ ت‬and consists of
the verb and its subject
 ‫ به‬is connected to ‫ نسبت‬and the ‫ ه‬is in reference to ‫قول‬
 ‫ نسال‬is the object of ‫نسبت‬
 ‫ لذي‬has a kasrah on the ‫ ل‬and the ‫ ذ‬comprising ‫( جار جمرور‬the preposition and the
genitive) which is connected to ‫نسبت‬

35
  ‫ عقم‬has a dhamma on the ‫ ع‬and the ‫ ق‬and it is ‫ مضاف اليه‬The ‫ ق‬originally had a
sākin, but due to dialect it is observed that those triliteral nouns which have a
dhamma on the first letter and a quiescent (vowelless) second letter, the latter is
pronounced with the second movent like the first (i.e. dhamma). This is also the case
with ‫ عسر‬and ‫ يسر‬32

 ‫ امرتك اخلري‬comprises the verb of the perfect tense, subject and two objects
 ‫ لكن‬is ‫( حرف ابتداء‬a particle of inception) and ‫( حرف إستدراك‬particle of emendation)
 ‫ ما‬is negative
 ‫ ائتمرت‬has a dhamma on the ‫ ت‬indicating the first person and it comprises the verb
of the perfect tense and its subject. Originally, ‫ ائتمرت‬had two hamza (‫)ءئتمرت‬, the
first with a kasra, and the second with a sākin. The second hamza can then change
into ‫ ي‬due to the kasra before

 ‫ به‬is connected to ‫ ائتمرت‬and the ‫ ه‬is in reference to ‫اخلري‬

 ‫ ما‬is negative
 ‫ استقمت‬has a dhamma on the ‫ ت‬and comprises the verb and its subject
 ‫ فما‬is ‫( اسم إستفهام‬an interrogative particle) and the inceptive
 ‫ قويل‬has a fatha on the ‫ ق‬and its predicate
 ‫ لك‬is connected to ‫قويل‬
 ‫ استقم‬is an imperative and it is in the accusative case due to being the object of ‫قويل‬
 ‫ ال‬is ‫( نافية‬negative)
 ‫ تزودت‬has a dhamma on the ‫ ت‬and contains the verb and its subject
 ‫ قبل‬is ‫( ظرف زمان‬an adverbial noun of time) in the accusative case due to ‫تزودت‬
 ‫ املوت‬is ‫مضاف اليه‬
 ‫ نافلة‬is the object of ‫تزودت‬
 ‫ مل‬is ‫( حرف نفي‬a particle of negation)

This is also the case with the word ‫ بعد‬which shall be mentioned later
32

36
  ‫ أصل‬is the verb of the imperfect tense and in the apocopate (vowelless) form due to
‫ مل‬this is indicated by the omission of ‫( ي‬from the end of the verb)
 ‫ سوي‬is the object of ‫ أصل‬and it is not ‫( ظرف زمان‬an adverbial noun of time)
 ‫ فرض‬is ‫مضاف اليه‬
 ‫ و مل اصم‬is conjuncted to ‫ مل أصل‬its object is omitted and it is similar to that which
precedes it, the implication being ‫فرض‬ ‫ و مل اصم سوي‬It was omitted from the second
(‫ )مل اصم‬so that the first may indicate the omitted portion (‫)سوي فرض‬

Meaning
I seek forgiveness from Allāh ‫سبحانه وتعاىل‬ regarding my statements as I am sterile in
producing actions suitable for such statements. As indeed the result of speech is action, so
when my speech does not result in action it is like a barren womb which does not yield
offspring. By Allāh ‫سبحانه وتعاىل‬ through such speech, devoid of action, it is as though I
attributed offspring to a sterile man. Verily, I commanded you to perform pious actions, yet
I failed to act upon it myself, neither did I become upright by adopting ‫استقامة‬
(steadfastness) so what is the benefit of saying to you ‘become upright’ when I am not
upright initially and Allāh ‫ سبحانه وتعاىل‬has mentioned in the Qur’ān:33

َ‫كَبُرَ َمقْتًا عِن َد اللَّهِ أَن َتقُولُوا مَا لَا تَ ْفعَلُون‬٢َ‫يَا أَيُّهَا الَّذِينَ َآمَنُوا لِمَ َتقُولُونَ مَا لَا َت ْفعَلُون‬

Nor have I accumulated provisions of optional worship in preparation for the arrival of
death, rather I limited my prayer (‫ )الصالة‬and fasting (‫ )الصوم‬to only that which was
obligatory.

‫ان اشتكت قدماه الضر من ورم‬ ‫ظلمت سنة من احي الظالم ايل‬

I’ve wronged the example of him who revived the black nights, praying until his feet
complained of painful swelling.

‫حتت احلجارة كشحا مترف االدم‬ ‫و شد من سغب احشائه و طوي‬

33
O People who Believe! Why do you preach what you do not practice? How despicable it is in the sight of
Allāh that you preach what you do not practice (Surah 61:2-3).

37
 Over his belly and soft skin he placed a stone, tightening a belt over it to lessen the hunger
pangs.

‫عن نفسه فاراها اميا مشم‬ ‫و راودته اجلبال الشم من ذهب‬

High mountains sought to tempt him by turning to gold, but he showed them lofty height
upon height!

‫ان الضرورة ال تعدو علي العصم‬ ‫و اكدت زهده فيها ضرورته‬

His constraint through poverty only confirmed his detachment from them. A need such as his
shall not lead to transgression.

 ‫ ظلمت‬means ‫( تركت‬I left)

 ‫ سنة‬means ‫( السرية‬the way of life) and ‫( الطريقة‬the manner)
 ‫ احي الظالم‬he stood during the night on his feet
 ‫( اشتكت‬the feet) revealed (signs of) suffering
 ‫ القدم‬means that part of the sole which is adjacent to the toes
 ‫ الضر‬means ‫( االمل‬pain) and ‫( اهلزال‬emaciation)
 ‫ ورم‬means ‫( االنتفاخ‬swelling)
 ‫ سغب‬means ‫( اجلوع‬hunger)
 ‫ االحشاء‬is the plural of ‫ حشا‬which is that (cavity) ‫( ما انضمت عليه الضلوع‬enclosed by
the ribs)
 ‫ الطي‬means ‫( الثين‬tying)
 ‫ الكشح‬is the area between the hip and the false ribs (the flank)
 ‫ املترف‬means ‫( املنعم‬soft or supple)
 ‫ االدم‬is the plural of ‫( أدمة‬inner skin, cutis or derma) which is the interior of the skin
next to the flesh, whereas ‫ البشرة‬is the exterior

 ‫ راودته‬means ‫( دعته‬enticed him towards itself)

 ‫ الشم‬is the plural of ‫ اشم‬which means ‫( العايل‬lofty)

38
  ‫ فاراها اميا مشم‬he turned away from them and ascended above them the extremity of
elevation34
 ‫ اكدت‬means ‫( قوت‬it confirmed)
 ‫ الزهد‬is the opposite of ‫( الرغبة‬desire)
 ‫ ضرورة‬means ‫( احلاجة‬requirement)
 ‫ ال تعدو‬means ‫ ال تظلم‬it does not transgress
 ‫ العصم‬is the plural of ‫( عصمة‬preservation)35
Grammar
 ‫ ظلمت‬has a dhamma on the ‫ ت‬and contains the verb and its subject
 ‫ سنة‬has a dhamma on the ‫ س‬and is object
 ‫ من‬has a fatha on the ‫ م‬and it is ‫( موصول امسي‬a conjunct noun) and ‫مضاف اليه‬
 ‫احي الظالم‬ comprises the verb, subject and the object. This clause is the ‫صلة‬
(complement) of ‫ من‬and the subject of ‫ احي‬is hidden within it and returns back to ‫من‬

 ‫ ايل‬is ‫( حرف جر‬a preposition) denoting the end (‫)غاية‬

 ‫ أن‬has a fatha on the ‫ أ‬and a sākin on the ‫ ن‬although kasra is possible due to the
meeting of two sākin (‫ أن )التقاء الساكنني‬is ‫( موصول حريف‬conjunct particle)

 ‫ اشتكت قدماه‬comprises the verb and its subject, which is the ‫( صلة‬complement) of ‫أن‬
 ‫ الضر‬has a dhamma on the ‫ ض‬and it is the object of ‫اشتكت‬
 ‫ من ورم‬is ‫( جار جمرور‬the preposition and the genitive) is placed as a denotative of
state due to ‫ الضر‬or it is connected to ‫ اشتكت‬through ‫ أن‬The ‫ من‬is for ‫( تعليل‬causation)

34
Literally, he showed them loftiness, what loftiness!
35
‫ عصمة االنبياء‬signifies God's preservation of the prophets, first, by the endowment of them with essential
purity of constitution; then, by the conferring of large and highly-esteemed excellencies; then, by aid against
opponents, and rendering their feet firm; then, by sending down upon them tranquility (‫ )سكينة‬and the
preservation of their hearts, and minds, and adaptation to that which is right. And a faculty of avoiding, or
shunning, acts of disobedience, (or of self-preservation therefrom), with possession of power to commit them;
explained as an inability to disobey, or a disposition that prevents disobedience, not such as constrains (to act).
(Lane’s Lexicon)

39
  ‫ شد‬has a fatha on the ‫ ش‬and it is a verb with its subject hidden within it
 ‫ سغب‬has a fatha on the ‫ س‬and the ‫ غ‬and it is connected to ‫شد‬
 ‫ من‬is for ‫( تعليل‬causation)
 ‫ احشائه‬is the object of ‫شد‬
 ‫ و طوي‬has a fatha on the ‫ ط‬and the ‫ و‬this conjuncted to ‫شد‬
 ‫ حتت‬is ‫( ظرف املكان‬an adverbial noun of place) and it is accusative due to ‫طوي‬
 ‫ احلجارة‬is ‫مضاف اليه‬
 ‫ كشحا‬has a fatha on the ‫ ك‬and a sākin on the ‫ ش‬and it is the object of ‫طوي‬
 ‫ مترف‬has a sākin on the ‫ ت‬and a fatha on the ‫ ر‬this is the qualification (‫ )نعت‬of ‫كشحا‬
 ‫ األدم‬has a fatha on the ‫ أ‬and the ‫ د‬and this is ‫ مضاف اليه‬by annexing the passive
particle (‫املفعول‬ ‫)اسم‬36 towards the ‫نائب الفاعل‬ (representative subject). Originally it

was ‫ مترفا أدمه‬i.e. ‫( منعما جلده‬one with soft skin)

 ‫ راودته اجلبال‬comprises the verb, subject and its object

 ‫ الشم‬has dhamma on the ‫ ش‬and it is the ‫( نعت‬qualification) of ‫اجلبال‬
 ‫ من ذهب‬is placed as a denotative of state due to ‫اجلبال‬
 ‫ عن نفسه‬is connected to ‫راودته‬
 ‫ فأراها‬has a fatha on the ‫ أ‬and the ‫ ر‬This contains the verb with its subject hidden
within it and the object
 ‫ اميا‬has a fatha on the ‫ ي‬with tashdīd. This is the ‫( نعت‬qualification) of an omitted
infinitive (of ‫ ما )أري‬is ‫( زائدة‬extra)

 ‫مشم‬ has a fatha on the ‫ش‬ and the ‫م‬ and this is ‫مضاف اليه‬ The implication being

‫( فأراها مشما أي مشم‬he showed them loftiness, what loftiness!)

 ‫ اكدت‬is the verb of the perfect tense in the feminine form due to the feminine ‫ت‬
 ‫ زهده‬is the object of ‫( اكدت‬and has a fatha on the ‫ )د‬The ‫ ه‬is ‫مضاف اليه‬

i.e. ‫ مترف‬which is on the pattern of ‫مكرم‬

36

40
  ‫ فيها‬is connected to ‫زهده‬
 ‫ ضرورته‬is in the nominative case (and has a dhamma on the ‫ )ت‬as it is the subject of
‫اكدت‬
 ‫ إن الضرورة‬comprises ‫ إن‬and its subject-noun
 ‫ ال‬is ‫( نافية‬negative)
 ‫ تعدو‬is a verb with its subject hidden within it, and this the predicate of ‫إن‬
 ‫علي العصم‬ has a kasra on the ‫ ع‬of ‫ العصم‬and a fatha on the ‫ ص‬This is connected to

‫تعدو‬

Meaning
I have left the manner of the Prophet ‫ ﷺ‬who in spite of his sublime rank and elevated
position, spent the dark nights by performing worship on his noble feet, to the extent that
they would become overcome with pain and swelling. He ‫ ﷺ‬would also compress his
blessed middle with a stone and tie his soft and distinguished waist beneath the stone as
alleviation for the pain of hunger, but this is not borne out of incapacity nor an inability to
train in the disciplines necessary for livelihood. This is because lofty mountains made from
pure gold would entice him towards them, but he ‫ ﷺ‬would turn away from them and
show them the greatest ascendency and renunciation. And from that which confirms his
abstinence from the vanities of this world is his need for only necessities and his excess
poverty. Necessity makes the forbidden permissible (‫احملظورات‬ ‫)الضرورات تبيح‬, so what could
be said about permissible actions when his need does not hinder his preservation (‫)العصمة‬.

As for spending the night in worship, it is from the verse of the Qur’ān:

‫إِنَّ رَبَّكَ َيعْلَمُ أَنَّكَ َتقُومُ أَدْنَى مِن ثُلُثَ ِي اللَّيْلِ اآليَة‬

41
Indeed your Lord knows that you stand up in prayer, sometimes two-thirds of the night… (to
the end of the verse).37

As for the swelling of his feet, it is from the hadīth of the messenger ‫ﷺ‬

‫و قد قيل له اتتكلف هذا و قد غفر اهلل لك ما تقدم من ذنبك و ما تأخر فقال افال أكون عبدا شكورا (رواه‬
)‫الشيخان‬

It was said to him ‫ ﷺ‬why do you burden yourself with this whilst Allāh ‫سبحانه وتعاىل‬ has

forgiven, for your sake, the sins of those before you and those after you, so he ‫ ﷺ‬said,
“should I not be a thankful servant.” (Narrated by Bukhārī and Muslim)

As for tying a stone on his stomach due to hunger, )‫البخاري‬ ‫فقد وقع له يف حفر اخلندق (رواه‬

This situation arose whilst digging the trench (at the battle of Khandaq), narrated by
Bukhārī.38

As for the enticement of the mountains, this is taken from the hadīth of the messenger ‫ﷺ‬

‫ان جربيل قال له ان اهلل تعايل يقول لك احتب ان اجعل لك هذه اجلبال ذهبا و تكون معك حيث ما كنت‬
)‫فاطرق ساعة مث قال يا جربيل ان الدنيا دار من ال دار له (احلديث بطوله يف الشفاء‬

Jibrīl said to him ‫ ﷺ‬that Allāh ‫سبحانه وتعاىل‬ asks you, ‘would you like me to turn this

mountain into gold, whereby it would accompany you wherever you go,’ so he ‫ ﷺ‬bowed
his head for while and then said, ‘O Jibrīl this world is the abode of the one who has no
abode… (the rest of the hadīth is in the Shifā of Qādī Iyād)39

37
73:20
38
Sahīh Bukharī Book 59, Hadīth 427
39
‫…( ومال من ال مال له قد جيمعها من ال عقل له فقال له جربيل ثبتك اهلل يا حممد بالقول الثابت‬and the property of he who has no
property, and it is accumulated by the one who has no intellect.’ So Jibril said to him ‫ ﷺ‬that Allāh ‫وتعاىل‬ ‫سبحانه‬
has made you firm upon the truth

42
 ‫لو اله مل خترج الدنيا من العدم‬ ‫وكيف تدعو ايل الدنيا ضرورة من‬

How could poverty tempt him to worldliness when but for him the would not have been
brought from the void?

‫حممد سيد الكونني و الثقلني و الفريقني من عرب و من عجم‬

Muhammad is the master of both worlds, both kinds, and both companies: Arabs and non-
Arabs.

 ‫ العدم‬is that which precedes all things, before even their existence
 ‫ سيد‬means ‫( اجلليل‬revered) ‫( العظيم‬honourable)40
 ‫ الكونان‬is in reference to ‫( الدنيا‬the world) and ‫( اآلخرة‬the hereafter)
 ‫الثقالن‬ is in reference to the humans and the jinn. ‫الثقل‬ (with fatha) is a precious
thing, and the most precious from amongst that on the face of the earth are the
humans and the jinn. For this reason they are named ‫الثقالن‬

 ‫ الفريقني‬is in reference to the Arabs and the non-Arabs. ‫ الفريق‬is a great congregation,
‫( العريب‬Arab) one eloquent in Arabic language and ‫( العجمي‬non-Arab) is the opposite

Grammar
 ‫ وكيف‬is connected to ‫ تدعو‬with the import of ‫( ما نافية‬a particle of negation)
 ‫ تدعو‬is a verb of the imperfect tense
 ‫ ايل الدنيا‬is connected to ‫تدعو‬
 ‫ ضرورة‬is the subject of ‫تدعو‬
 ‫ من‬is ‫( موصول امسي‬a conjunct noun) and ‫مضاف اليه‬

A ‫ سيد‬is superior in rank or station or condition; one possessing pre-eminence or excellence; a man of rank or
40

quality; a personage; a man of distinction: one who surpasses others in intelligence and property, and in
repelling injury, and in beneficence, or usefulness who makes a just use of his property, and aids others by
himself: one possessed of glory, honour, dignity, eminence, exalted or elevated state, or nobility; generous,
noble, or high-born: the most generous, noble, or high-born, of a people: a liberal, bountiful, or munificent,
person: clement; forbearing; one who endures injurious treatment from his people. Devout, abstaining from
unlawful thing, and clement, or forbearing: one who is not overcome by his anger: As, the Arabs say that it
signifies anyone who is subdued, or repressed, by his principle of clemency, or forbearance. (Lane’s Lexicon)

43
  ‫لواله‬ comprises the ‫جار‬ and ‫جمرور‬ (the preposition and the genitive) according to
Sibawayh
 ‫مل خترج‬has a dhamma on the ‫ ت‬and fatha on the ‫ ر‬This consists of the ‫ جازم‬and the
‫جمزوم‬
 ‫ الدنيا‬is the ‫( نائب الفاعل‬a representative subject) of ‫خترج‬
 ‫ من العدم‬is connected to ‫ خترج‬The clause ‫ مل خترج‬until its end is the ‫ جواب‬of ‫ لواله‬Thus
‫ لواله‬and its ‫ جواب‬is the ‫( صلة‬complement) of ‫ من‬and the ‫ ه‬in ‫ لواله‬returns back to it.
 ‫ حممد‬is in the nominative case and it is the ‫( بدل‬substitute)41 of ‫ من‬which is the subject
of ‫ احي‬in one of the previous verses; either this or that ‫ حممد‬is the inceptive

 ‫ سيد‬is its qualification or predicate

 ‫ الكونني‬is ‫مضاف اليه‬
 ‫ و الثقلني و الفريقني‬are both conjunted to ‫الكونني‬
 ‫ من عرب‬has a dhamma on the ‫ ع‬and a sākin on the ‫ ر‬and this is ‫( حال‬the denotative
of state) of ‫الفريقني‬

 ‫ عجم‬has a fatha on the ‫ ع‬and the ‫ ج‬and this is conjuncted to ‫ من عرب‬The ‫ من‬in both
examples is for ‫( بيان‬see footnote 29)

Meaning
Indeed, the need of the messenger ‫ ﷺ‬does not call him towards the vanities of the
ephemeral world, rather, had it not been for him ‫ ﷺ‬the world wouldn’t have been brought
into existence. And how is this not possible when he ‫ ﷺ‬is the master of the people of this
world and the hereafter, the master of the humans and the jinn and the master of the
Arabs and the non-Arabs.

41
An appositional substantive standing in for another substantive

44
 ‫ابر يف قول ال منه و نعم‬ ‫نبينا اآلمر الناهي فال احد‬

Our prophet, who commands and forbids – there is none more faithful to his word, whether
Yes or No.

‫لكل هول من االهوال مقتحم‬ ‫هو احلبيب الذي ترجي شفاعته‬

He is the loved one whose intercession is hoped for, victor against every terror and calamity.

 ‫ النيب‬without hamza is from the word ‫ النبوة‬which means ‫( االرتفاع‬elevation), and with
hamza it is from the word ‫النبأ‬ which means ‫اخلرب‬ (news). According to the first

opinion, (it would mean) one who is elevated in the sight of Allāh ‫وتعاىل‬ ‫ سبحانه‬and in
the opinion of the people. As for the second opinion it means an informant from
Allāh ‫وتعاىل‬ ‫سبحانه‬
 ‫ اآلمر‬is ‫( اسم فاعل‬the active particle) from the word ‫( االمر‬command) which means to
seek an implementation of an action. ‫ الناهي‬is from the word ‫( النهي‬prohibition) which
is to seek the abandonment of an action
 ‫ ابر‬means ‫( أصدق‬the most truthful) and this is ‫( اسم تفضيل‬the elative noun)
 ‫ الرجاء‬means ‫( االمل‬hope)
 ‫ الشفاعة‬is to beseech someone else for liberation in a terrible matter
 ‫ اهلول‬means ‫( املخافة‬fear)
 ‫ االقتحام‬is to fall suddenly into adversity
Grammar
 ‫ نبينا اآلمر الناهي‬are qualifications (‫ )نعوت‬of ‫حممد‬ or predicates (‫)اخبار‬

 ‫ فال‬is ‫( حرف نفي‬a particle of negation) and acts like ‫ليس‬

 ‫ احد‬is nominative and the subject-noun of ‫ليس‬
 ‫ ابر‬is in the accusative case and it is the predicate of ‫ ليس‬It is also permissible to make
them both in the nominative case whereby the ‫ ال‬has no grammatical government
(i.e. ‫)امهال‬ and that which comes after it is in the nominative case as either the

45
 inceptive (‫ )مبتدأ‬or the predicate (‫)خرب‬. In both cases however, ‫ ابر‬is not given tanwīn

as it is ‫منصرف‬ ‫( غري‬a diptote) due to two reasons; firstly its use as ‫( وصف‬an adjective)
and the second reason, that since ‫ ابر‬is ‫ اسم تفضيل‬its ‫( وزن‬form) matches that of verbs

 ‫ يف قول‬is without tanwīn and it is connected to ‫ ابر‬It is also ‫ مضاف‬and ‫ ال‬is ‫مضاف اليه‬
by the annexation of the infinitive (‫ )قول‬to the the object (‫ )ال‬after the omission of

the subject.42 If you were to say that annexation cannot take place with ‫احلروف‬
(particles), we would say that the intention is verbal and just in consideration of the
‫( لفظ‬word)43
 ‫ منه‬is connected to ‫ ابر‬and the pronoun is in reference to the messenger ‫ﷺ‬
 ‫ ال‬is ‫( حرف نفي‬a particle of negation)
 ‫ نعم‬has a fatha on the ‫ ن‬and the ‫ ع‬and it is in the place of ‫( جر‬genitive particle) due
to an omitted ‫مضاف‬ analogous to that mentioned before (i.e. ‫)قول‬, hence the

implication is ‫…( و ال بقول نعم‬neither in saying Yes)

 ‫ ال‬and ‫ نعم‬are from the ‫( احرف اجلواب‬responsive particles), thus the implication (‫)تقدير‬
is ‫ال احد ابر منه يف قوله ال و ال يف قوله نعم‬ (there is neither anyone more truthful than
him in (his) saying No, nor in (his) saying Yes)
 ‫ هو احلبيب‬is the inceptive (‫ )مبتدأ‬and predicate (‫)خرب‬
 ‫ الذي‬is the qualification (‫ )نعت‬of ‫احلبيب‬
 ‫ ترجي‬is a verb of the imperfect tense and it is indeclinable as it is in the passive voice
(‫للمفعول‬ ‫)مبين‬
 ‫شفاعته‬ is ‫نائب الفاعل‬ (a representative subject) and this clause is the ‫صلة‬
(complement) of ‫ الذي‬The pronoun in ‫ شفاعته‬is in the genitive case due to annexation

 ‫ لكل‬is connected to ‫ترجي‬

 ‫ هول‬is ‫مضاف اليه‬

Without the omission it is ‫( يف قوله ال‬lit: in his saying no)

42

As opposed to the ‫( معين‬import)

43

46
  ‫ من االهوال‬is 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 ‫هول‬

Meaning
Our Prophet ‫ ﷺ‬is he who commands towards good conduct and forbids evil conduct, and
whilst the custom of those who possess absolute authority (‫النهي‬ ‫ )اويل االمر و‬is to shun and
be harsh on those they command and forbid, our Prophet ‫ ﷺ‬along with the severity of his
vehemence as regards to the truth (‫ )احلق‬and his harshness in it, he ‫ ﷺ‬was the kindest and

most amiable of people (‫والينهم‬ ‫ )الطف الناس‬with regards to affection and compassion. Thus,
neither was harshness found within him when saying ‘No’ at the moment of prohibition, nor
when saying ‘Yes’ at the moment of request. This is corroborated by the hadīth of the
messenger ‫ﷺ‬ ‫بعثت المتم مكارم االخالق‬ (I have been sent so that I may perfect the
excellencies of character). He is the beloved one, whose intercession is hoped for on the Day
of Judgement, from every fear and fright in which the human being will immerse himself
due to the perplexity44 of seeing him ‫ﷺ‬

‫مستمسكون حببل غري منفصم‬ ‫دعا ايل اهلل فاملستمسكون به‬

To God was his call, and those who hold fast to him hold fast to a rope that shall never
break.

 ‫ دعا ايل اهلل‬the messenger ‫ ﷺ‬called them towards the ‫ دين‬of Allāh ‫سبحانه وتعاىل‬
 ‫ استمساك‬means ‫( االعتصام‬adherence)
 ‫ احلبل‬means ‫( السبب‬rope)
 ‫ منفصم‬means ‫( املنقطع‬detached)
Grammar
 ‫دعا‬ is the verb of the perfect tense and its subject is hidden within it, being

permissible for it to return to the messenger ‫ﷺ‬

 ‫ ايل اهلل‬is connected to ‫دعا‬

44
In consequence of shame and fear

47
  ‫ فاملستمسكون‬is inceptive (‫)مبتدأ‬
 ‫ به‬is connected to ‫املستمسكون‬
 ‫مستمسكون‬ is the predicate of the ‫مبتدأ‬ It is also permissible to switch the two

(‫ املستمسكون‬and ‫ )مستمسكون‬in regards to ‫( تعريف‬rendering definite), ‫( تنكري‬indefinite)

and ‫( متعلق‬being connected to the verb)

 ‫ حببل‬is connected to ‫مستمسكون‬

 ‫ غري‬is in the genitive case and it is the qualification (‫ )نعت‬of ‫حبل‬
 ‫ منفصم‬is ‫مضاف اليه‬
Meaning
The messenger ‫ ﷺ‬called mankind and the jinn alike, towards the ‫( دين‬religion) of Islām; so

whoever held fast to him ‫ ﷺ‬and believed in his message then verily he is holding on to
such a firm rope, that it shall never break.

‫ومل يدانوه يف علم و ال كرم‬ ‫فاق النبيني يف خلق و يف خلق‬

In 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 الدمي‬ ‫و كلهم من رسول اهلل ملتمس‬

Each of them seeks something of God’s messenger – handfuls from the sea, or drops of the
drizzle.

‫من نقطة العلم او من شكلة احلكم‬ ‫و واقفون لديه عند حدهم‬

Before him do they stand, respecting their limits; dots to his knowledge, or vowel-signs to his
wisdom.

 ‫ فاق‬means ‫( عال‬to 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 ‫( املص‬a small quantity of water)
 ‫ الدمي‬is the plural of ‫ دمية‬which is continuous rain in which there is neither thunder nor
lightning
 ‫ لديه‬means ‫( عنده‬before him)
 ‫ احلد‬here 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. ‫االعراب‬ ‫( قيدته حبركات‬I restricted (its reading) with vowel
points). This has been derived from ‫شكلت الدابة‬ (the animal has been hobbled)

‫ اذا قيدهتا بالشكال‬when it is restricted (the legs are bound) with a ‫( شكال‬hobble)
 ‫ احلكم‬has 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 ‫اللجام‬ ‫( حكمة‬appurtenance 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 النبيني‬consists of a verb, its subject and its object
 ‫( يف خلق‬1) has a fatha on the ‫ خ‬and a sākin on the ‫ ل‬whilst ‫( يف خلق‬2) has a dhamma
on both the ‫ خ‬and the ‫ ل‬and they are both connected to ‫فاق‬

 ‫ مل يدانوه‬comprises the ‫ جازم‬and the ‫ جمزوم‬the indication of the apocopate form is the
omission of the ‫( ن‬originally being ‫)يدانونه‬

49
  ‫ يف علم‬has kasrah on the ‫ ع‬and is connected to ‫يدانوه‬
 ‫ و ال كرم‬is conjuncted to ‫ علم‬and he repeated ‫ ال‬to emphasise the negation
 ‫ كلهم‬is inceptive
 ‫ من رسول اهلل‬is 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 الدمي‬has 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 ‫)معين‬
 ‫ لديه‬and ‫ عند‬are both connected to ‫واقفون‬
 ‫ حدهم‬has a fatha on the ‫ ح‬and it is ‫مضاف اليه‬
 ‫من نقطة‬ has 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
 ‫ احلكم‬has a kasra on the ‫ ح‬and a fatha on the ‫ ك‬and it is ‫مضاف اليه‬
Meaning
Indeed, he ‫ ﷺ‬excelled and surpassed all of the other Prophets ‫ عليهم السالم‬in form and in
disposition, such that they could not draw near to him in terms of knowledge and nobility.

50
Further explanation of this shall come under ‫ يا اكرم الرسل‬and ‫و من علومك علم اللوح والقلم‬
From the knowledge of the messenger ‫ ﷺ‬all the other Prophets ‫ عليهم السالم‬acquire the
proportion of a handful (of water) from the sea or some drops from copious rain. They stand
before him, respecting their limits, as points of knowledge or vowels of wisdom. He
specified the ‫( الشكلة‬diacritical vowel) with wisdom due to the greater comprehension with

it (indicated) than can be gained with just a ‫( النقطة‬diacritical point).

‫مث اصطفاه حبيبا بارئ النسم‬ ‫فهو الذي مت معناه وصورته‬

He it is whose meaning and form reached perfection. Then the Maker of Souls chose him as
His beloved.

‫فجوهر احلسن فيه غري منقسم‬ ‫منزه عن شريك يف حماسنه‬

Too exalted is his beauty to have a rival. In him is the undivided essence of all beauty.

 ‫ مت‬has a tashdīd on the ‫ م‬and means ‫( كمل‬to be perfected)

 ‫ معناه‬is his inner state
 ‫ صورته‬is his outer state
 ‫ اصطفاه‬means ‫( اختاره‬He selected him)
 ‫ البارئ‬means ‫( اخلالق‬the Creator)
 ‫ النسم‬has a fatha on the ‫ ن‬and the ‫ س‬and it is the plural of ‫ نسمة‬meaning ‫االنسان‬
(human being)
 ‫ منزه‬means ‫( البعد‬far removed)
 ‫ احملاسن‬is the plural of ‫ حمسن‬in the meaning of ‫( احلسن‬beauty) and its core45
 ‫ جوهر الشئ‬is its essence (‫)اصله‬46
45
‫ احملاسن‬can mean beautiful places but in contrast to ‫ مساو‬it can also signify good qualities
46
The essence of a thing; or that whereby a thing is what it is; the substance of a thing: the constituent of a
thing; the material part thereof; that upon which the natural constitution of a thing is as it were based; or of
which its natural constitution is made to be; or the collective parts and materials of a thing, of which its natural
consutitution is moulded. In the classical language it signifies ‫ االصل‬i.e. ‫( اصل املركبات‬the original of compound
things); and not what subsists by itself, hence ‫الفرد‬ ‫( اجلوهر‬the indivisible atom). In the conventional language of
scholastic theology, ‫ جوهر‬signifies a substance, as opposed to accident. (Lane’s Lexicon)

51
  ‫ االنقسام‬means ‫( االفتراق‬division)
Grammar
 ‫ فهو‬is the inceptive
 ‫ الذي‬is its predicate, although it is permissible for it to be conjoined to ‫هو‬
 ‫ مت‬has 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 ‫معه‬ ‫( مفعول‬the comitative object)47
 ‫ مث‬has a dhamma on the ‫ مث‬and it is ‫( حرف عطف‬a conjunctive)
 ‫ اصطفاه‬is conjuncted to ‫مت 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
 ‫ يف حماسنه‬is connected to ‫عن شريك‬
 ‫ فجوهر‬is inceptive
 ‫ احلسن‬is ‫مضاف اليه‬
 ‫ فيه‬is connected to an omitted predicate (of the inceptive)
 ‫ غري‬is nominative as a predicate, otherwise it is accusative if considered to be the ‫حال‬
(denotative) of the ‫ضمري االستقرار‬ (pronoun of the stable adverb)48 which has been

transferred to the ‫( جار جمرور‬the preposition and the genitive) before it 49

47
‫( هو اإلسم املنصوب الذى يذكر بعـد واو مبعىن مع لبيان من فعل معه الفعل‬It is a accusative noun which is mentioned after
the ‫ و‬which gives the meaning of ‫( مع‬with) to denote who the verb was done with.
48
This is equivalent to ‘is’ in english, thus it would literally mean that ‘the essence of all beauty is present in
him, without division’

52
  ‫ منقسم‬is ‫مضاف اليه‬
Meaning
It is he ‫ ﷺ‬who has been perfected with an inner state of excellence and with an outer state
of distinctive attributes. Then the Creator of mankind ‫وتعاىل‬ ‫ سبحانه‬chose him as his beloved,
unrivalled in beauty. The sheer essence of his beauty does not accept any division between
him ‫ ﷺ‬and anyone else, just as the indivisible atom (‫الفرد‬ ‫ )اجلوهر‬is that which presumes to
be whole (‫)اجلسم‬. The ‫( املتكلمون‬Muslim theologians) say that the (‫ )اجلسم‬is compounded to it
without the possibility of division due to many reasons; this is understood neither through
supposition (‫ )بالفرض‬nor presumption (‫)بالوهم‬. Thus, whoever is ascribed with such perfect

inner and outer qualities he becomes ‫( حمبوب‬beloved).

‫واحكم مبا شئت مدحا فيه واحتكم‬ ‫دع ما ادعته النصاري يف نبيهم‬

Set aside the claim the Christians made for their prophet. Then compose what praises of him
you wish, and do so well.

‫وانسب ايل قدره ما شئت من عظم‬ ‫وانسب ايل ذاته ما شئت من شرف‬

To his essence assign whatever you will of honour. To his stature assign what greatness you
will.

‫حد فيعرب عنه ناطق بفم‬ ‫فان فضل رسول اهلل ليس له‬

For 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 ‫نصراين‬
It has also been said that it is ascribed to ‫( ناصرة‬Nazareth) the city of Isa ‫السالم‬ ‫عليهم‬

The ‫جمرور‬
‫ جار‬always belongs to a verb or that similar to a verb; if the verb is not present in words then (the
49

stable adverb) precedes it through implication (‫)فجوهر احلسن مستقر فيه غري منقسم‬

53
 Lastly, it has been stated that the ‫ ي‬is for ‫( مبالغة‬emphasis)50 and they have been
named ‫ نصاري‬because they helped Isa ‫السالم‬ ‫عليهم‬
 ‫ احكم‬means ‫( اقض‬judge!)
 ‫ مدحا‬means ‫( الثناء احلسن‬good praise)
 ‫ احتكام‬means ‫( اختصام‬conflict)
 ‫ انسب‬means ‫( اعز‬honour!)
 ‫ الشرف‬means ‫( رفعة‬eminence)
 ‫ الذات‬means ‫( احلقيقة‬true meaning)
 ‫ قدر الشئ‬is its scope (‫)مقداره‬
 ‫ عظم‬means ‫( تعظيم‬glorification)
 ‫ احلد‬means ‫( الغاية‬limit)
 ‫ يعرب‬means ‫( يبني‬to express)
Grammar
 ‫ دع‬consists of an imperative and its subject
 ‫ ما‬is ‫( موصول امسي‬a 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

 ‫ مبا‬is connected to ‫احكم‬
 ‫ ما‬is ‫( موصول امسي‬a 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 nor
a place like the previous opinions, and hence the relative ‫ ي‬cannot be added to denote attachment to that
place, 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
 ‫واحتكم‬ and ‫وانسب‬ (with a dhamma on the ‫)س‬ are imperatives and both are

conjucted to ‫دع‬

 ‫ ايل 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 ‫ما‬ The 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 ايل 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
 ‫ اهلل‬is ‫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)

Meaning
Leave what the Christians said about their prophet, that Isa the son of Maryam ‫السالم‬ ‫عليهما‬
is the son of Allāh ‫وتعاىل‬ ‫( سبحانه‬as mentioned in the Qur’ān). Our Prophet ‫ ﷺ‬would totally
prohibit any thing like this, such that he ‫ ﷺ‬said, ‫عيسي‬ ‫( ال تطروين كما اطرت النصاري‬do not
praise me exceedingly, like the Christians exceeded in their praise for Isa) i.e. ‫بذلك‬ ‫ال تصفوين‬
(do not ascribe me with that). Apart from this, ascribe to him ‫ ﷺ‬whatever you wish of
perfect 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 and
the loftiness of his august stature with whatever you wish of eminence. Whatever honour
and eminence you intend, you will find an immeasurable opening, as indeed the distinction
of the messenger ‫ ﷺ‬knows no bounds that one could attempt to articulate with the
tongue:

‫وفضائل ال تستقصي‬ ‫فاوصافه ال حتصي‬

(Neither can his qualities be innumerated nor can his merits be exhausted)

‫احي امسه حني يدعي دارس الرمم‬ ‫لو ناسبت قدره آياته عظما‬

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
 ‫ امسه‬means ‫تسميته‬ (his name)

 ‫ يدعي‬means ‫( ينادي‬to be called)

 ‫ دارس‬means ‫( ذاهب‬effaced)
 ‫ الرمم‬is the plural of ‫ رمة‬and both have a kasra on the ‫ ر‬it means ‫( العظم البايل‬old 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 ‫( متييز‬specification)
 ‫ احي‬is a verb of the perfect tense and the complement (‫ )جواب‬of ‫لو‬
 ‫ امسه‬is the subject of ‫احي‬
 ‫ حني‬is ‫( 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
(‫للمفعول‬ ‫ )مبين‬the representative subject is hidden within it, returning back to ‫امسه‬
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 ‫به‬ ‫احي امسه دارس الرمم حني يدعي‬

Meaning
If the signs indicating his greatness were in proportion to his august stature, whenever one
would pray to Allāh ‫سبحانه وتعاىل‬ with his name, asking Him ‫سبحانه وتعاىل‬ to resurrect the

dead by saying ‫‘( يا اهلل مبحمد ﷺ احي هذا امليت‬O Allāh ‫ سبحانه وتعاىل‬I ask you for the sake of

57
Muhammad ‫ ﷺ‬to resurrect this deceased person’) then He ‫وتعاىل‬ ‫ سبحانه‬would revive him.
This will not occur however, if it were to occur then it would have been conveyed to us, but
it 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 in
proportion to his stature in terms of eminence - rather his stature is much greater than his
miracles.

‫حرصا علينا فلم نرتب ومل هنم‬ ‫مل ميتحنا مبا تعيا العقول به‬

He did not try us with things that baffle the mind – such was his concern for us – so we
neither doubted nor strayed.

 ‫ ميتحنا‬means ‫ خيتربنا‬and ‫( يبتلينا‬he did not test us)

 ‫مبا تعيا العقول به‬ means ‫( مبا مل هتتد العقول لوجهه‬with things that would misdirect the
intellect just for the sake of it)
 ‫ حرصا‬means ‫( شدة الطلب‬severe yearning)
 ‫ نرتب‬means ‫( نشك‬so that we may doubt)
 ‫ هنم‬is from ‫( هام الرجل يف امره‬the man wandered aimlessly in his matter), this is said
‫( اذا مل يضر له خمرجا‬when he does not know a way out)
 ‫ مل‬is a particle of negation and governs the apocopate form
 ‫ ميتحنا‬consists of a verb, a subjct which is hidden within it and its object
 ‫ مبا‬is connected to ‫ ميتحنا‬and ‫ ما‬is ‫( موصول امسي‬a 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
 ‫به‬ is connected to ‫تعيا‬ this clause is the complement of ‫ ما‬and the pronoun which
returns back to it is genitive because of the preposition ‫ب‬

 ‫ حرصا‬is ‫( مفعول الجله‬an object denoting purpose)51

 ‫ علينا‬is connected to ‫حرصا‬

Perhaps the phrase ‘out of’ could be affixed to the ‫ مفعول الجله‬i.e. ‘out of concern’
51

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 ‫مل‬

 ‫ ومل هنم‬has a fatha on the ‫ ن‬a kasra on the ‫ ه‬and consists of the the ‫ جازم‬and the ‫جمزوم‬
conjuncted to that which precedes it. Originally, ‫ نرتب‬and ‫ هنم‬were ‫ نرتاب‬and ‫ هنيم‬then

the ‫ ا‬and the ‫ ي‬were omitted due to the meeting of two sākin and the rhyming letter

(‫الروي‬ ‫ )حرف‬in ‫ هنم‬was given kasra for the benefit of ‫( القافية‬rhyme)

Meaning
On account of his ardent concern he ‫ ﷺ‬did not test us with discourses that would misdirect
our minds from the main objective, so that we neither stray, nor doubt the message he ‫ﷺ‬
brought to us.

‫للقرب والبعد فيه غري منفحم‬ ‫اعيا الوري فهم معناه فليس يري‬

Understanding his meaning exhausts the human mind. Near and far, all were seen to be
dumbstruck.

‫صغرية وتكل الطرف من امم‬ ‫كامشس تظهر للعينني من بعد‬

He is like the sun; to the eye at a distance it seems small, but when near, it dazzles the sight.

 ‫ اعيا‬is ‫( االمر اذا اعجزه‬when a matter fatigues someone)

 ‫ الوري‬means ‫( اخللق‬the creation)
 ‫ الفهم‬means ‫( املعرفة‬cognisance)
 ‫ معناه‬means ‫( حاله‬his state)
 ‫ يري‬is ‫( يبصر‬to be seen)
 ‫ منفحم‬is from ‫ انفحم الرجل‬when someone is silenced in an argument and unable to
answer (‫جيب‬ ‫)اذا سكت عن اجملادلة ومل‬
 ‫( 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 ‫( ضمري الشأن‬the
circumstantial pronoun)52 which is hidden within it
 ‫ يري‬is in the passive voice
 ‫ للقرب‬is connected to ‫ يري‬and the ‫ ل‬has the import of ‫( يف‬in) or ‫( مع‬with)
 ‫ والبعد‬is conjuncted to ‫القرب‬
 ‫ فيه‬is connected to ‫ يري‬and the ‫ ه‬is in reference to ‫معناه‬
 ‫ غري‬is in the nominative case and the representative subject of ‫يري‬
 ‫ منفحم‬has a kasra on the ‫ ح‬and it is ‫مضاف اليه‬
 ‫ كامشس‬has 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
 ‫ للعينني‬is 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
 ‫ صغرية‬is in the accusative case as the ‫( حال‬denotative) of the subject of ‫ تظهر‬which is
hidden within it, returning back to ‫الشمس‬

52
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 ‫امم‬
Meaning
The state of the messenger ‫ ﷺ‬has fatigued the creation, such that none of them can attain
him; neither can any of them cast even a glance at him ‫ ﷺ‬from proximity or at distance
without 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, but
when it is seen at proximity it dazzles the sight. If it is accepted that this is on account of its
magnitude, (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 be
observed from afar. Likewise, the true reality and the state of the messenger ‫ ﷺ‬cannot be
fully perceived, even though his outer form can be observed.

‫قوم نيام تسلوا عنه باحللم‬ ‫وكيف يدرك يف الدنيا حقيقته‬

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 ‫( االنكار‬denial)

 ‫ االدراك‬is ‫( حصول صورة الشئ يف العقل‬the perception of the external form of something
within the mind)
 ‫( الدنيا‬the world) is the opposite of ‫( اآلخرة‬the hereafter)
 ‫ احلقيقة‬means ‫( ماهية‬esssence)
 ‫ تسلوا‬means ‫( قنعوا‬they are contented)53
 ‫ احللم‬means dreams

When the complement (‫ )صلة‬of this verb is ‫ عن‬followed by ‫ ب‬it means ‘to be distracted from one thing by
53

another thing’

61
Grammar
 ‫ 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 باحللم‬has a dhamma on the ‫ ح‬and the ‫ ل‬and they are both connected to ‫تسلوا‬
Meaning
How can those people who are only contented in envisioning him in their sleep, perceive the
true reality of his state? If indeed they do attain his vision in the wordly life.

‫وانه خري خلق اهلل كلهم‬ ‫فمبلغ العلم فيه انه بشر‬

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
 ‫ اخللق‬means ‫( املخلوقات‬the 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 خري‬where ‫ ان‬has a fatha on the ‫ أ‬and it is conjuncted to the predicate (i.e. ‫)انه بشر‬
of ‫مبلغ‬

 ‫ خلق‬is ‫ مضاف اليه‬and also ‫مضاف‬

 ‫ اهلل‬is ‫مضاف اليه‬
 ‫كلهم‬ is for emphasis, giving the meaning of ‫احاطة‬ (encompassment) and ‫مشول‬
(inclusion)

Meaning
The limit to creation’s knowledge of the messenger ‫ ﷺ‬is that he ‫ ﷺ‬is human, and that he
‫ ﷺ‬is the best of all creation.

‫فامنا اتصلت من نوره هبم‬ ‫وكل آي أيت الرسل الكرام هبا‬

Every miracle which the noble messengers brought was theirs by virtue of his light alone.

‫يظهرن انوارها للناس يف الظلم‬ ‫فانه مشس فضل هم كواكبها‬

For 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 ‫( عالمة‬sign or miracle)

 ‫ أيت‬means ‫( 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 ‫( كرمي‬noble)
 ‫ اتصال‬is the opposite of ‫( انقطاع‬separation)
 ‫ النور‬is the opposite of (darkness)
Grammar
 ‫ كل‬is the inceptive

63
  ‫ آي‬is ‫مضاف اليه‬
 ‫ أيت‬is a verb of the perfect tense
 ‫ الرسل‬is its subject
 ‫ الكرام‬is the qualification of ‫الرسل‬
 ‫ هبا‬is connected to ‫أيت‬
 ‫ فامنا‬is ‫( حرف حصر‬a particle of restriction)
 ‫ اتصلت‬is a verb of the perfect tense with its subject hidden within it, returning back
to ‫آي‬

 ‫ من نوره هبم‬are both connected to ‫اتصلت‬

 ‫ فانه مشس‬this comprises ‫ ان‬its inceptive and its predicate
 ‫ فضل‬is ‫مضاف اليه‬
 ‫هم كواكبها‬ consists 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 يف الظلم‬are both connected to ‫يظهرن‬
Meaning
All the miracles the other messengers ‫ عليهم السالم‬brought with them were only attained
from the light of the messenger ‫ ﷺ‬because the creation of his light ‫ ﷺ‬preceded them. In
relation to distinction and nobility, he ‫ ﷺ‬is like the sun, and the other messengers are like
stars. This is because the stars are beneficiaries from the light of the sun, since they simply
reflect the rays of the sun to the people in darkness.54 And when the sun manifests itself, no
light 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 as
a double star which can reflect light

64
 ‫باحلسن مشتمل بالبشر متسم‬ ‫اكرم خبلق نيب زانه خلق‬

How noble the qualities of a prophet adorned by such traits! How full is his beauty! How
gifted with smiling joy!

‫والبحر يف كرم والدهر يف مهم‬ ‫كالزهر يف ترف والبدر يف شرف‬

As a flower in delicacy, as the full moon in honour, like the sea in bounty, as persistent as
time itself.

‫يف عسكر حني تلقاه ويف حشم‬ ‫كأنه وهو فرد من جاللته‬

Such 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 ‫( اجياد‬formation)
 ‫ زانه‬means ‫( زاده حسنا‬he increased him in beauty)
 ‫( خلق‬2) has a dhamma on the ‫ خ‬and the ‫ ل‬meaning ‫( السجية‬natural disposition)
 ‫ احلسن‬is at the core of good character
 ‫ مشتمل‬means comprising
 ‫ بالبشر‬has a kasra on the ‫ ب‬and means ‫( طالقة 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 متامه‬is the full moon)
 ‫ الشرف‬means ‫( رفعة وعلواملنزلة‬elevation and a lofty status)
 ‫ البحر‬is used for one whose extensive munificence is comparable to the vastness of
the sea (‫العطاء‬ ‫)الواسع‬
 ‫ الكرم‬means ‫( اجلود‬generosity)
 ‫ الدهر‬means ‫( الزمان‬time)
65
  ‫ مهم‬is the plural of ‫( مهة‬determination)
 ‫ عسكر‬is ‫( اجليش الكثري‬a great army)
 ‫ حشم‬means ‫( اخلدم‬servants)
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

 ‫ خبلق‬the ‫ 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

 ‫ نيب‬is ‫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 ‫نيب‬

 ‫ باحلسن‬is connected to ‫مشتمل‬

 ‫ مشتمل‬with ‫ باحلسن‬makes up the second qualification of ‫نيب‬
 ‫ 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 ‫نيب‬

 ‫ كالزهر‬is the fourth qualification of ‫نيب‬

 ‫ يف ترف‬has a fatha on the ‫ ت‬and the ‫ ر‬and this is connected to the ‫ ك‬which gives
the meaning of ‫( تشبيه‬comparison)

 ‫والبدر يف شرف والبحر يف كرم والدهر يف مهم‬ are all conjuncted to their (respective)
prepositions to that which precedes it.
 ‫ كأنه‬consists of ‫كأن‬and its subject-noun

55
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 فرد‬ is the inceptive along with its predicate, this clause constitutes ‫حال‬ (the
denotative of state)
 ‫ من‬is the object of ‫ تلقاه‬and it is not the subject-noun of ‫كأن‬
 ‫ من جاللته‬is ‫( مفعول من اجله‬an object denoting purpose)
 ‫ يف عسكر‬is the predicate of ‫كأن‬
 ‫حني‬ is in the accusative case due to ‫كأن‬ which gives the meaning of ‫تشبيه‬
(comparison)
 ‫ تلقاه‬comprises a verb, its subject and its object
 ‫ ويف حشم‬has a fatha on the ‫ ش‬and the ‫ ح‬and it is conjuncted to ‫يف عسكر‬
Meaning
How noble is the form of the messenger ‫ ﷺ‬embellished with a natural disposition of pure
beauty; characterised with a cheerful countenance: as a flower in elegance, a moon in
distinction, an ocean in generosity, time in determination. Owing to his eminence, it seems
to be as though he ‫ ﷺ‬is amongst a huge army and numerous servants, even though he ‫ﷺ‬
is alone.

In terms of rhetoric (‫)بديع‬, the second verse contains ‫( تشطري‬partitioning). This is where the

verse is partitioned into two hemistitches (‫ )مصراعان‬and the first hemistitch is made to
rhyme like the second. If however, the first and last foot of the hemistitch differ in their
rhyme, then this is termed ‫ التصريع‬as in the following verses:

‫وكل معتزم باحلق ملتزم‬ ‫بكل منتصر للفتح منتظر‬

‫من معدين منطق منه و مبتسم‬ ‫كأمنا اللؤلؤ املكنون يف صدف‬

From the rich mine of his speech and his smile hidden pearls seemed to sparkle from their
shell.

‫طويب ملنتشق منه و ملتثم‬ ‫ال طيب يعدل تربا ضم اعظمه‬

No 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
 ‫ املكنون‬means ‫( املصون‬concealed)
 ‫ الصدف‬means ‫( املعدن‬the place of origin – in this case an oyster shell)
 ‫ املنطق‬means ‫( الكالم‬speech)
 ‫ ابتسام‬is the ‫( اول الضحك‬beginning of laughter) i.e. smiling
 ‫ الطيب‬is ‫( اسم ملا 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 وتعاىل‬ has forbidden the

earth from consuming the flesh of the Prophets ‫عليهم السالم‬

 ‫ طويب‬is a infinitive in the pattern of ‫بشري‬
 ‫ االنتشاق‬means ‫( الشم‬to inhale)
 ‫ التثام‬means ‫( التقبيل‬to kiss)
Grammar
 ‫كأن‬is ‫( حرف تشبيه‬a particle of comparison)
 ‫ ما‬is ‫( زائدة‬extra)
 ‫ اللؤلؤ‬is the inceptive
 ‫ املكنون‬is its qualification
 ‫ يف صدف‬has a fatha on the ‫ ص‬and the ‫ د‬and it is connected to ‫املكنون‬
 ‫ من معدين‬has 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
  ‫ ال‬is ‫( نافية‬negative)
 ‫ طيب‬has a kasra on the ‫ط‬ a sākin on the ‫ي‬ and it is the subject-noun of ‫ ال‬with
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 ‫ال‬

 ‫ تربا‬has a dhamma on the ‫ ت‬a sākin on the‫ ر‬and it is the object of ‫يعدل‬
 ‫ضم‬ has a fatha on the ‫ض‬ This contains a verb with its subject and it is the

qualification of ‫تربا‬

 ‫ اعظمه‬is the object of ‫ضم‬

 ‫ طويب‬has a dhamma on the ‫ ط‬and has the meaning of ‫( دعاء‬supplication)
 ‫ ملنتشق‬has a kasra on the ‫ ش‬and it is the predicate of ‫طويب‬
 ‫ منه‬is connected to ‫ منتشق‬and the pronoun is in reference to ‫تربا‬
 ‫ و ملتثم‬has a kasra on the ‫ ث‬and it is conjuncted to ‫منتشق‬
Meaning
It is as though concealed pearls in their shells have been located from the mine of his
speech ‫ ﷺ‬and the mine of his smile ‫ ﷺ‬This is based on the verse of al-Buhtari:

‫ومن اللؤلؤ عند الكالم يساقطه‬ ‫فمن لؤلؤ يبديه عند ابتسامه‬

Pearls 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 his
body ‫ ﷺ‬The distinction of this soil surpasses that of the entire earth; may good fortune be
to the one who inhales its fragrance and kisses it.

‫يا طيب مبتدا منه وخمتتم‬ ‫ابان مولده عن طيب عنصره‬

His birth revealed the purity of his ancestry. How fine his origin, how pure his final end!

 ‫ ابان‬means (to disclose)

 ‫ املولد‬is ‫( زمان الوالدة‬the time of birth)

69
  ‫ العنصر‬means ‫( االصل‬the ancestry), the purpose of saying ‫ طيب العنصر‬is the chastity
and purity of the ancestry from depravities (‫الرذائل‬ ‫)طهارته وخلوصه عن‬
 ‫ مبتدأ الشئ‬is its inception (‫)اوله‬56
 ‫ خمتتم الشئ‬is its termination (‫)انتهاؤه‬
Grammar
 ‫ 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 عقالء انظروا طيب‬O those with intellect, consider the purity of…)
 ‫ مبتدا‬is ‫مضاف اليه‬
 ‫ منه‬is the qualification of ‫مبتدأ‬
 ‫ وخمتتم‬has a fatha on each ‫ ت‬and it is conjuncted to ‫ مبتدأ‬Its qualification has been
omitted, with the implication being ‫ منه‬The pronoun is for the messenger ‫ﷺ‬

Meaning
Allāh ‫سبحانه وتعاىل‬ exhibited, at the birth of the messenger ‫ ﷺ‬the purity of his essence,

distinguished with ‫خوارق العادات‬ (extraordinary phenomena), indicating the perfection of

his providence. O people of insight, consider the wonders of his beginning and the marvels
of his end and contemplate!

The verse uses two types of rhetoric (‫)بديع‬, the first is ‫( التكرار‬repetition) by saying ‫عن طيب‬
and then ‫طيب‬ ‫ يا‬The second type is ‫مراعاة النظري‬ (consideration of reciprocals) by using ‫مبتدأ‬

and ‫خمتتم‬

Here, ‫ مبتدأ‬is used in its literal sense without any grammatical connotations
56

70
 ‫قد انذروا حبلول البؤس والنقم‬ ‫يوم تفرس فيه الفرس اهنم‬

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
(‫الباطنة‬ ‫)وهي قوة يدرك هبا االنسان باملخايل الظاهرة املعاين‬
 ‫الفرس‬ are a huge nation residing in the north of Irāq and since they are the

descendants of Fāris (‫ )فارس‬who is from the progeny of ‫السالم‬ ‫ سام بن نوح عليهما‬they
are accordingly named.
 ‫ االنذار‬is ‫( االعالم بالشئ املخوف‬a 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 والدته( 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 ‫ يف‬has 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

 ‫ اهنم‬has a fatha on the ‫ أ‬and it is the subject-noun of ‫ان‬

 ‫ قد‬is ‫( حرف حتقيق‬the 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

 ‫ حبلول‬is 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 ‫البؤس‬
Meaning
At the time of the birth of the messenger ‫ ﷺ‬the Persians intuited that misery and
retribution shall afflict them.57

‫كشمل اصحاب كسري غري ملتئم‬ ‫وبات ايوان كسري وهو منصدع‬

By night the Arch of Kisra split assunder. Likewise his horde, never to be restored.

 ‫ بات‬means (to spend the night)

 ‫ االيوان‬is 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)
 ‫ مشل القوم‬is ‫( جممع عددهم‬a state of union between the people)
 ‫ ملتئم‬means ‫( جمتمع‬united)
Grammar
 ‫بات‬ is a verb of the perfect tense and it is ‫تام‬ (an attributive verb) which is

intransitive (‫مبرفوعه‬ ‫)يكتفي‬

 ‫ 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 ‫مشل‬ ‫انصداعا مثل انصداع‬

57
The 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

 ‫ غري‬is in the accusative case, as the denonative of state (‫ )حال‬of ‫مشل‬

 ‫ ملتئم‬has a dhamma on the ‫ م‬a fatha on the ‫ ت‬a kasra on the ‫ إ‬and it is ‫مضاف اليه‬
Meaning
Just like the disintegration of Kisra’s palace, his people also became fragmented.

‫وما اهندم مجيعه علي التمام ليكون عربة لالنام‬

All 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 the
remains, to this day, are according to what the visitors say about it.

‫عليه والنهر ساهي العني من سدم‬ ‫والنار خامدة االنفاس من اسف‬

The sacred fire breathed its last from sorrow. Out of anxiety the Euphrates lost its way.

 ‫مخدت النار‬ means that the flames of the fire ceased but its embers remained

unextinguished (‫مجرها‬ ‫ )سكن هليبها ومل يطفأ‬when becomes completely extinguished,

you say ‫مهدت‬

 ‫ االنفاس‬is 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
 ‫ االسف‬means ‫( احلزن‬sorrow)
 ‫ 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 ‫( احلزن‬sorrow)

58
Literally, it forgot its sight

73
Grammar
 ‫ والنار خامدة‬consists of the inceptive and its predicate
 ‫ االنفاس‬has 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
 ‫ العني‬has 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 way

Meaning
The fire which the Persians would worship had not ceased since it was lighted, not subsiding
before this for a thousand years, in lamentation for the feebility of polytheism. And for this
reason, the flowing river became stagnant in sorrow.

In this verse there are two indirect metaphors (‫بالكناية‬ ‫ )استعارتان‬whereby he mentions two
related traits– fire (‫ )النار‬and water (‫)النهر‬. These metaphors are both ‫( ختييليتان‬examples of
imagery) whereby he attributes the quality of breathing (‫ )االنفاس‬to the fire and the quality

of sight (‫ )العني‬to the river.

‫ورد واردها بالغيظ حني ظمي‬ ‫ساء ساوة ان غاضت حبريهتا‬

Sāwah endured the drying of its lake. The thirsty who sought water there returned in rage.

 ‫ ساء‬means ‫( احزن‬to grieve)

 ‫ساوة‬ is a city on the way to Hamadān (‫)مهدان‬, 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)
 ‫ حبرية ساوة‬is a vast lake in length and width near Sāwah, as it is said ‫( حبرية طربية‬Lake
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 حريف 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
 ‫ حبريهتا‬has 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
 ‫ حني‬is ‫ حني‬is ‫( ظرف زمان‬an adverbial noun of time) and it is in the accusative case
due to ‫رد‬

60
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 ‫واردها‬

Meaning
The desiccation of the lake saddened the people of Sāwah, as did the raged return of the
frequenter of the lake when he could not quench his thirst. Although, there were churches
and synagogues in the vicinity, the desiccation of the lake served as its destruction, and it
was not inhabited thereafter.

‫حزنا وباملاء ما بالنار من ضرم‬ ‫كأن بالنار ما باملاء من بلل‬

As though fire itself, from, grief, was as wet as water; while water blazed like fire.

 ‫ احلزن‬is 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
 ‫ باملاء‬is the complement of ‫ ما‬and it is connected to an omitted verb
 ‫ من بلل‬has a fatha on the ‫ ب‬and the ‫ل‬ and 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 الجله‬an object denoting purpose)

 ‫ وباملاء‬is 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 الجله‬ (an object denoting purpose) has been omitted so that it may be

indicated by the first (i.e. ‫ )حزنا‬The ‫ ا‬and the ‫ ل‬in ‫ النار‬and ‫ املاء‬are ‫الذكري‬ ‫( العهد‬used
to distinguish a noun which has been mentioned before) hence ‫ النار‬is that fire which

was worshipped by the Persians and ‫ املاء‬is the Lake Sāwah

Meaning
It is as though fire, which has a disposition of heat and incineration, is as wet as water; the
reason for becoming cold and extinguished is grief. And it is as though water, which has a
disposition of being cool and cold, is blazing like fire; the reason again being grief.

‫واحلق يظهر من معين ومن كلم‬ ‫واجلن هتتف واالنوار ساطعة‬

Jinn called out. Lights shone, dazzling. Truth was made manifest in word and in fact.

 ‫ اجلن‬differing from humans, they have been named ‫ اجلن‬due to being concealed from
sight (‫)اجتناهنم‬61

 ‫ هتتف‬means ‫( تصيح‬to shriek)

 ‫االنوار‬ is 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)
 ‫ احلق‬is the truthfulness of prophethood (‫)صدق النبوة‬
 ‫ يظهر‬means ‫( ينكشف‬to be revealed)
 ‫من معين‬ is singular but the meaning of plural is intended, i.e. ‫املعاين املعقولة‬
(comprehensible meanings)
 ‫كلم‬means ‫( الكالم‬speech) i.e. ‫( االلفاظ املخصوصة‬specific words)

61
Many others words have been derivatised from the same root with the theme of concealment apparent in
them, such as ‫( جنة‬paradise), ‫( جنون‬insanity), ‫( جنة‬a shield), etc.

77
Grammar
 ‫ واجلن هتتف‬has a fatha on the first ‫ ت‬and a kasra on the second ‫ ت‬and consists of the
inceptive and its predicate
 ‫ واالنوار ساطعة‬contains the inceptive and its predicate
 ‫ واحلق يظهر‬comprises the inceptive and its predicate
 ‫ من معين ومن كلم‬has a kasra on the ‫ ل‬and they are both connected to ‫يظهر‬
Meaning
Jinn would shriek and tremble out of fear and fright, whilst talking to their neighbours about
the unexpected happenings. Lights which became apparent at the time of his birth ‫ﷺ‬
would be elevated to the horizons. Verification of the truth would manifest itself through
the meanings brought by the revealed books and that speech which articulates the manner
of the priests and monks.

‫تسمع وبارقة االنذار مل تشم‬ ‫عموا وصموا فاعالن البشائر مل‬

Blind and deaf were they, so the good news announced went unheard, while the lightning-
flash of warning went unseen.

‫بان دينهم املعوج مل يقم‬ ‫من بعدما اخرب االقوام كاهنهم‬

This even though the diviners had advised their people that their crooked religion could no
longer stand.

 ‫ العمي‬means blindness
 ‫ الصمم‬means deafness
 ‫ االعالن‬means ‫( اظهار‬manifestation)
 ‫ البشائر‬is the plural of ‫ بشارة‬or ‫ بشري‬which means ‫( اخلرب السار‬glad tiding)
 ‫بارقة‬ is from the word ‫( برق‬lightning) when it flashes (‫ )اذا ملع‬and the ‫ ة‬is for ‫مبالغة‬
(emphasis)
 ‫ االنذار‬means ‫( االعالم‬a warning)
 ‫ تشم‬is from ‫( مشت الربق‬I observed the lightning) ‫اذا انظرت ايل السحابة اين متطر اي مل تبصر‬
(this is when you look towards the cloud thereof, to see where it would rain, but
cannot see it)

78
  ‫ االقوام‬is 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 (‫املاضية‬ ‫)الذي خيرب عن املغيبات‬
 ‫ دينهم‬means ‫( طريقتهم‬their path) which all of you follow (‫)تدينوا هبا‬
 ‫( 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

 ‫ مل يقم‬means ‫ مل يدم‬and since (it is said that) ‫( من قام االمر دام‬whoever puts the matter
right maintains it), it is Allāh ‫سبحانه وتعاىل‬ who has established the ‫ دين‬and it is He
‫ سبحانه وتعاىل‬who will make it perpetual

Grammar
 ‫ 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 ‫ص‬ and it is a verb with its subject and this clause is

conjuncted to ‫عموا‬

 ‫ فاعالن‬has a kasra on the ‫ إ‬and it is the inceptive

 ‫ البشائر‬is ‫مضاف اليه‬
 ‫ مل تسمع‬is constructed in the passive voice and it is the predicate of ‫ اعالن‬The verb is
feminine due to the ‫اليه‬ ‫( مضاف‬i.e. ‫)البشائر‬
 ‫ وبارقة‬is the inceptive
 ‫ االنذار‬has a kasra on the ‫ إ‬and it is ‫مضاف اليه‬
 ‫ مل تشم‬has a dhamma on the ‫ ت‬a fatha on the ‫ ش‬and it is the predicate of ‫االنذار‬

Use of the word ‫ قيل‬indicates that this is the weaker opinion

62

63
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 ‫( معين‬its meaning) by way of ‫( تنازع‬contention).
 ‫ما‬ is ‫موصول حريف‬ (conjunct particle) and with its complement forms a genitive

infinitive which is annexed to ‫بعد‬

 ‫ اخرب‬is a verb of the perfect tense

 ‫ االقوام‬is the prefaced object of ‫اخرب‬
 ‫ كاهنهم‬is the deferred subject of ‫ اخرب‬out of necessity
 ‫ بان‬has a fatha on the ‫ أ‬and it is connected to ‫اخرب‬
 ‫ دينهم‬is the subject-noun of ‫ان‬
 ‫ املعوج‬has 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

 ‫ مل 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 ‫ان‬

Meaning
They are blind as they do not see the lightning-flash of warning, and they are deaf as they
do not hear the announcement of glad tidings, even after their soothsayers have informed
them that their religion is deviating from the truth, and neither will it continue nor last.

In terms of rhetoric (‫)بديع‬, the first verse uses ‫مشوش‬ ‫( لف و نشر‬disordered complication and
explication)65 and the second uses ‫باملشتق‬ ‫ اجلناس الشبيه‬between ‫ االقوام‬and ‫مل يقم‬

‫منقضة وفق ما يف االرض من صنم‬ ‫وبعدما عاينوا يف االفق من شهب‬

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 order

65
‫ عموا‬is mentioned first but explained last (‫)وبارقة االنذار مل تشم‬, whereas ‫ صموا‬is mentioned
It is disordered as
last but explained first (‫( )فاعالن البشائر مل تسمع‬see footnote 18)

80
 ‫من الشياطني يقفو اثر منهزم‬ ‫حيت غدا عن طريق الوحي منهزم‬

Until, sent flying from revelation’s road, demons fled after those who were overthrown.

 ‫ عاينوا‬means ‫( شاهدوا‬they observe)

 ‫ االفق‬is 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 ‫( الكالم اخلفي‬unperceived speech)
 ‫( طريقه‬its path) is through the doors of the sky
 ‫ منهزم‬means ‫( اهلارب‬one who flees)
 ‫ الشياطني‬is the plural of ‫ شيطان‬meaning ‫( بعدان‬one who is exiled) if it is said to be a
derivative of ‫شطن‬ and if it is said to be a derivative of ‫شاط‬ then it means ‫حمرق‬
(ablaze).
 ‫ القفو‬means ‫( االتباع‬to follow)
 ‫ االهنزام‬means ‫( اهلرب‬fleeing)
Grammar
 ‫ وبعد‬it is permissible to pronounce it in the accusative case (fatha on the ‫ )د‬due to
the conjunction with the ‫( حمل‬place) 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:

Since the first ‫ بعد‬is genitive due to ‫ من‬and the second ‫ بعد‬is conjuncted to it, then it is also genitive due to ‫من‬
66

81
 ‫ودون معد فلترعك العواذل‬ ‫ فان مل جتد من دون عدنان والدا‬whereby 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
 ‫ يف االفق‬has 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 ‫م‬ a sākin on the ‫ ن‬a tashdīd on the ‫ض‬ and 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 ‫وفق‬ ‫علي‬
 ‫ ما‬is ‫( موصول امسي‬a conjunct noun)
 ‫ يف االرض‬is its complement
 ‫ من صنم‬has a fatha on the ‫ ص‬and the ‫ ن‬and it is the explication of ‫ما‬
 ‫ حيت‬is ‫( 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 الشياطني‬is 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 ‫اليه‬ ‫مضاف‬

82
Meaning
Even though they had observed the blazing fire (i.e. the shooting stars) darting down from
the 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 devil
had fled from the doors of the sky in fright, tagging along to the trail of the fleeing devil.

‫او عسكر باحلصي من راحتيه رمي‬ ‫كاهنم هربا ابطال ابرهة‬

Fleeing like the champions of Abraha; or like a host pelted with pebbles from His hand

‫نبذا املسبح من احشاء ملتقم‬ ‫نبذا به بعد تسبيح ببطنهما‬

They sang glory in his hand, and then were cast like the praising Jonah, cast from the whale’s
belly.

 ‫ اهلرب‬means ‫( الفرار‬fleeing with haste)

 ‫ االبطال‬is the plural of ‫ بطل‬which means a courageous man (‫)الشجاع‬
 ‫ ابرهة‬in Abyssinian (‫ )احلبشية‬means ‫( 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 ‫( االشرم‬split-nosed)67
 ‫ عسكر‬is ‫( اجليش العظيم‬an enormous army)
 ‫ احلصي‬is 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 وتعاىل‬free 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 to
another explanation, a stone struck his nose during the ‘Expedition of the Elephant’. He may have alluded to
this incident at this stage since some traditions say that birth of the messenger ‫ ﷺ‬which is usually given as
570 C.E., coincided with the Year of the Elephant, while others hold that he ‫ ﷺ‬was born 23 or 40 years after
the Year of the Elephant, which would put the Year of the Elephant at sometime between about 530 and 547
C.E. (Rubin, Uri. " Abraha ." Encyclopaedia of Islam, THREE. Brill Online , 2012. 05 September 2012)

83
  ‫( املسبح‬the glorifier) in this context is ‫( يونس عليه السالم‬Jonah) from the verse of the
Qur’ān:68 And were he not one of those who praise. َ‫فَلَ ْولَا أَنَّهُ كَانَ مِنَ الْمُسَبِِّحِني‬
 ‫ االحشاء‬is the plural of ‫ حشا‬which is that (cavity) ‫( ما انضمت عليه الضلوع‬enclosed by
the ribs)
 ‫( امللتقم‬consumer) is in reference to the fish which engulfed ‫ يونس عليه السالم‬according
to the verse of the Qur’ān:69 The fish then swallowed him. ُ‫اْلحُوت‬ ‫فَالَْتقَمَ ُه‬

Grammar
 ‫ كاهنم‬the ‫ 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 ‫احلال‬ ‫ ذو‬is 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

 ‫ باحلصي‬is connected to ‫رمي‬

 ‫ من راحتيه‬is the ‫( حال‬the denotative of state) of ‫احلصي‬ and 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:
‫ﷺ‬ ‫كأن الشياطني يف حال كوهنم هاربني ابطال ابرهة او كاهنم عسكر رمي باحلصي من راحيت النيب‬
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 ‫ﷺ‬

68
Surah 37:143
69
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 ‫املؤكد‬ ‫( املصدر‬the emphatic infinitive) does not govern
 ‫ تسبيح‬is ‫مضاف اليه‬
 ‫ ببطنهما‬is the qualification of ‫تسبيح‬
 ‫نبذ‬ is a type of ‫مفعول مطلق‬ (an unrestricted object) known as ‫نوعي تشبيهي‬
(comparitative modality) i.e. ‫نبذ‬ ‫( مثل‬thrown like…)
 ‫ املسبح‬has a dhamma on the ‫ م‬a kasra on the ‫ ب‬with tashdīd and it is ‫مضاف اليه‬
 ‫ من احشاء‬is the ‫( حال‬the denotative of state) of ‫املسبح‬
 ‫ ملتقم‬has a dhamma on the ‫ م‬a sākin on the ‫ ل‬a kasra on the ‫ ق‬and it is ‫مضاف اليه‬
Meaning
In their flight, the devils resemble the brave men of Abraha who fled with haste when they
were pelted with pebbles of clay. Or the devils resemble the huge army, which was pelted
with pebbles from the palms of his hands ‫ ﷺ‬at which they fled, as it occurred at the battles
of Badr and Hunain71, except that the pebbles were not heard to declare the tasbīh in these
two (battles). It is just narrated from Anas ‫ رضي اهلل عنه‬who said that, “the messenger ‫ﷺ‬
took a handful of pebbles, at which they began to declare the tasbīh in his blessed hand to
such an extent, that we heard the tasbīh.”

‫روي عن انس رضي اهلل عنه قال اخذ رسول اهلل صلي اهلل عليه وسلم كفا من حصا فسبحن يف يده الشريفة‬
‫حيت مسعنا التسبيح‬

70
‫ مفعول مطلق‬doesn’t have to be a infinitive of that particular verb, but it can be of a
The idea is that the
synonymous verb, just as ‫ جلس‬and ‫ قعد‬are synonymous verbs
71
In another transcript, Khaybar is mention instead of Hunayn

85
The apparent meaning (‫)ظاهر‬72 of this statement is the ‫( نظم‬composition) of ‫ الرمي‬and ‫التسبيح‬
in one place, but this requires consideration (‫نظر‬ ‫ ;)فيه‬unless the statement is understood to
mean that the tasbīh took place silently, then this affirms the verse,

‫نبذا باحلصا املسبح يف بطن راحتيه مثل نبذ يونس املسبح يف بطن احلوت امللتقم له‬

(the pebbles were cast declaring tasbīh in the palms of his hands like the glorifying Jonah
cast from the belly of the fish which swallowed him).

The purpose of comparing the messenger ‫ ﷺ‬casting stones declaring tasbīh at the huge
army which fled humiliated, with Allāh ‫وتعاىل‬ ‫سبحانه‬ casting Yūnus ‫السالم‬ ‫ عليه‬alive from the
belly of the fish, is that both are ‫خارق للعادة‬ (contravene the conventional practice). In

addition it is a very subtle (‫ )لطيف‬comparison, between the enclosure of the ribs with a
glorifying 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.

‫متشي اليه علي ساق بال قدم‬ ‫جاءت لدعوته االشجار ساجدة‬

Trees came prostrate to heed his call, their trunks walking to him though they had no feet.

‫فروعها من بديع اخلط باللقم‬ ‫كامنا سطرت سطرا ملا كتبت‬

It was as though their branches were writing lines as they came along, with the finest
calligraphy!

‫تقيه حر وطيس للهجري محي‬ ‫مثل الغمامة اين سار سائرة‬

And like the cloud, how it moved about, to protect him from the midday heat, red-hot!

 ‫ جاءت‬means ‫( اتت‬they came)

 ‫ لدعوته‬means (to his call)
 ‫ االشجار‬is the plural of ‫( شجرة‬tree) which has a trunk (‫)ساق‬

72
It is the meaning first comprehended by the mind upon hearing a particular term or expression that
potentially has two or more meanings. (Wael Hallaq. " Zāhir." Encyclopaedia of Islam, Second Edition. Brill
Online , 2012. 05 September 2012.)

86
  ‫ ساجدة‬means ‫( خاضعة‬submissive)
 ‫ قدم‬is the foot (‫)طرف الرجل‬
 ‫ السطر‬means ‫( اخلط‬a line)
 ‫ فروع الشجرة‬means ‫( اعالها‬its 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 ‫( حتفظه‬they protect him)
 ‫ وطيس‬means ‫( التنور‬a furnace)
 ‫ اهلجري‬means ‫( نصف النهار‬midday) when it becomes hot – midday heat
 ‫ محي الوطيس‬is when the furnace becomes severely hot
Grammar
 ‫ جاءت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form
 ‫ لدعوته‬is connected to ‫جاءت‬
 ‫ االشجار‬is the subject of ‫جاءت‬
 ‫ ساجدة‬is ‫( حال‬the denotative of state) of ‫االشجار‬
 ‫ متشي‬is the second ‫( حال‬the denotative of state) of ‫ االشجار‬or of the subject of ‫ساجدة‬
which is hidden within it. The first is according to ‫( احوال املترادفة‬synonymous states)
and the second is according to ‫املتداخلة‬ ‫( احوال‬intermixed states)
 ‫ اليه علي ساق‬are both connected to ‫متشي‬
 ‫ بال قدم‬has a kasra on the ‫ب‬ a fatha on the ‫ق‬ and the ‫د‬ and its position is the

qualification of ‫ساق‬

 ‫ كامنا‬is ‫( 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 ‫االشجار‬

 ‫ سطرا‬has a fatha on the ‫ س‬and it is its object

 ‫ ملا‬has a kasra on the ‫ ل‬and the ‫ م‬is without a tashdīd. This is connected to ‫ سطرت‬and
the ‫ ما‬is ‫( موصول امسي‬a conjunct noun)

 ‫ كتبت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form
 ‫فروعها‬ is the subject of ‫كتبت‬ and this clause is the complement of ‫ما‬ with the

returning pronoun omitted, as it was originally ‫كتبته‬

 ‫ من بديع‬is the explication of ‫ ملا‬and it is connected to ‫كتبت‬

 ‫ اخلط‬has a fatha on the ‫خ‬and it is ‫مضاف اليه‬
 ‫ باللقم‬has a fatha on the ‫ل‬ and the ‫ق‬ and it is connected to ‫كتبت‬ The has the

meaning of ‫يف‬

 ‫ مثل‬is in the accusative case as the ‫( حال‬the denotative of state) for the subject of
‫ متشي‬or in the nominative state as the predicate of an omitted inceptive, i.e. ‫امرها مثل‬
(its matter is like)
 ‫ الغمامة‬is ‫مضاف اليه‬
 ‫ اين‬has 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 ‫حال‬ (the denotative of state) for ‫ الغمامة‬It is
correct to bring the ‫ حال‬for the ‫ )الغمامة( مضاف اليه‬because the ‫ )مثل( مضاف‬is in the
meaning of ‫مماثل‬ (resembling) hence it is ‫العامل‬ (the causative agent)74 in ‫حال‬ The

complement of the condition is omitted, i.e. ‫معه‬ ‫…( فهي سائرة‬they 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 ‫يوصف‬ ‫( ان الوصف‬the description is described)
and this is ‫صحيح‬ (the authentic opinion) or it is the ‫حال‬ of ‫الغمامة‬ or the hidden

pronoun in ‫سائرة‬

 ‫ وطيس‬has a fatha on the ‫ و‬a kasra on the ‫ ط‬and it is ‫مضاف اليه‬

 ‫ للهجري‬has a fatha on the ‫ ه‬a kasra on the ‫ ج‬and it is connected to ‫محي‬
 ‫ محي‬has 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 ‫وطيس‬ This clause is the qualification of

‫وطيس‬

Meaning
The messenger ‫ ﷺ‬summoned a tree, immediately, it came forth submissively, walking
upon its trunk, and as it did so, the tree cleaved the ground, furrowing it. Neither was their
any crookedness in its walk nor inclination, rather it walked straight, like the walk of a
human being who is well-taught and without defect, resembles that line which a writer
draws so he may write upon it. So in its walk, it is as though the tree drew a straight line
upon which it walked in the middle of the pathway. The example of the trees coming forth
to him ‫ ﷺ‬at his command and indication is similar to the clouds shading him ‫ ﷺ‬from the
heat of the midday sun, in that they contravene the conventional practice (‫للعادة‬ ‫)خارقتان‬,
one in the lowest degree and the other in the highest degree.

‫من قلبه نسبة مربورة القسم‬ ‫اقسمت بالقمر املنشق ان له‬

By the moon split in twain, truly it has, I swear by an oath that is true, a link with his heart.

 ‫ القسم‬means ‫( اليمني‬an oath)

 ‫ النسبة‬means ‫( الشبه‬resemblance)
 ‫ مربورة‬is from ‫ بر يف ميينه‬which means ‫( امضاها علي الصدق‬he was true in is oath)

89
Grammar
 ‫ 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. ‫القمر‬ ‫برب‬
 ‫ املنشق‬is 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 ‫ان‬ and its two governed components becomes the

complement of ‫ اقسمت‬and its position does not have any ‫( االعراب‬inflection)

 ‫ مربورة‬is the qualification of an omitted portion

 ‫ القسم‬has a fatha on the ‫ ق‬and the ‫ س‬and it is ‫مضاف اليه‬
Meaning
I swear by the Lord of the moon ‫وتعاىل‬ ‫ سبحانه‬a true oath, that in the cloven moon there is a
resemblance with the heart of the messenger ‫ ﷺ‬with both of them having been cloven
twice. The point of resemblance (‫الشبه‬ ‫)وجه‬ between the two incidents is that both

occurrences were against the norm (‫العادة‬ ‫ )خالف‬in cleaving and restoration, leaving behind
neither an impression nor an imperfection.

‫وكل طرف من الكفار عنه عمي‬ ‫وما حوي الغار من خري ومن كرم‬

And by the goodness and nobility embraced by the cave when every unbelieving eye was too
blind to see him.

 ‫ حوي‬means ‫( مجع‬to obtain)

90
  ‫ الغار‬is the place within which the messenger ‫ ﷺ‬was concealed along with Abū Bakr
‫ رضي اهلل عنه‬It is a cave of a mountain known as Thawr in the lowest part of Makkah
al-Mukarrama
 ‫ اخلري‬has a fatha on the ‫خ‬ meaning ‫كثري اخلري‬ (abundant goodness), it can also be

pronounced with a kasra on the ‫ خ‬meaning generosity

 ‫الكرم‬ according to al-Qāmūs means ‫الشرف واالصل واهليبة‬ (distinction, nobility and

awe). In my opinion it is possible that he intended the messenger ‫ ﷺ‬with ‫ اخلري‬his

companion Abū Bakr ‫عنه‬ ‫ رضي اهلل‬with ‫الكرم‬
 ‫ الطرف‬means ‫( البصر‬eyesight)
 ‫ العمي‬means blindness even though he may possess eyesight
Grammar
 ‫ وما‬is ‫( موصول امسي‬a conjunct noun) in the nominative position as the predicate of the
omitted inceptive
 ‫حوي الغار‬ consists of a verb and its subject. This is the complement of ‫ما‬ and the

returning pronoun has been omitted i.e. ‫حواه‬

 ‫ من خري ومن كرم‬are both connected to ‫ حوي‬and the ‫ من‬is for the explication of ‫ما‬
through the implication of a ‫مضاف‬ i.e. ‫من صاحب اخلري ومن صاحب الكرم‬ (one
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 ‫عنه‬ ‫رضي اهلل‬
 ‫ 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
Meaning
From amongst the miracles of the messenger ‫ ﷺ‬is the incident when he ‫ ﷺ‬and Abū Bakr
‫ رضي اهلل عنه‬concealed themselves in the cave of Thawr in order to flee from the infidels. The
infidels then searched for them, to the extent that they stood at the mouth of the cave, at
which Allāh ‫سبحانه وتعاىل‬ blinded them from seeing the two in the cave due to the ‫بركة‬
(blessing) of the messenger ‫ﷺ‬

‫وهم يقولون ما بالغار من ارم‬ ‫فالصدق يف الغار والصديق مل يرما‬

They were saying that none drew breath in the cave, while Belief in the cave, and the
Believer, did not waver.

 ‫الصدق‬ means ‫ذو الصدق‬ (one possessing the truth), this is in reference to the

messenger ‫ﷺ‬
 ‫ الصديق‬is an epithet of Abū Bakr ‫رضي اهلل عنه‬
 ‫ مل يرما‬means (both of them did not move)
 ‫ ارم‬means trace and it is ‫( احد املالزم للنفي‬one of the reasons for the negation)
Grammar
 ‫ الصدق‬is the inceptive by implicating a ‫ مضاف‬i.e. ‫ذو الصدق‬
 ‫ يف الغار‬is connected to ‫يرما‬
 ‫ والصديق‬is conjuncted to ‫الصدق‬
 This clause of is ‫يرما‬ ‫ مل‬with a fatha on the ‫ ي‬and a kasra on the ‫ ر‬is the predicate of
the inceptive and it is not conjuncted. Originally, ‫مل يرما‬ was ‫مل يرميان‬ the ‫ن‬ was

omitted due to ‫ مل‬and 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 ‫يقولون‬

Meaning
The messenger ‫ ﷺ‬and Abū Bakr ‫ رضي اهلل 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 and
the circulating pigeons they said, ‘there is no-one in the cave.’

In terms of rhetoric (‫ )البديع‬the verse uses ‫( جناس املشتق‬paranomasia which uses derivatives of

the same root) by using ‫والصديق‬ and ‫الصدق‬ The verse also contains ‫رد العجز علي الصدر‬
(Antistrophe) by using ‫يرما‬ ‫ مل‬and ‫ارم‬

‫خري الربية مل تنسج ومل حتم‬ ‫ظنوا احلمام وظنوا العنكبوت علي‬

Imagining that for the Best of Creation, the spider had woven no web, and that the dove had
found no perch.

 ‫ ظنوا‬means ‫( حسبوا‬they assumed)

 ‫ احلمام‬is ‫( اسم جنس مجعي‬a generic noun indicating plurality), its singular is ‫ محامة‬which
is used for male and female and they are known as ‫االطواق‬ ‫( ذوات‬an appellation for
the collared pigeon)
 ‫ العنكبوت‬is the singular for ‫العناكب‬
 ‫ الربية‬means ‫( اخلليقة‬creation)
 ‫ النسج‬means ‫( احلياكة‬weaving)
 ‫ احلوم‬means ‫( الطواف‬circulation)
Grammar
 ‫ ظنوا‬consists of a verb and its subject, the pronoun is for ‫الكفار‬
 ‫ احلمام‬is its first object
 ‫ وظنوا العنكبوت‬comprises the verb with its subject and ‫( املفعول االول‬the first object)
 ‫ علي خري‬is connected to ‫تنسج‬

93
  ‫ الربية‬has a fatha on the ‫ ب‬a kasra on the ‫ ر‬a tashdīd on the ‫ ي‬and it is ‫مضاف اليه‬
 ‫ مل 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 ‫الثاين‬ ‫( املفعول‬the second object) of the second ‫ظنوا‬

 ‫ ومل حتم‬has a fatha on the ‫ ت‬a dhamma on the ‫ ح‬and it is a verb of the imperfect
tense with the pronoun referring back to (‫ )احلمام‬as its subject. The ‫( متعلق‬adjunct) has

been omitted. This clause is in the position of ‫( املفعول الثاين‬the second object) of the
first ‫ ظنوا‬The implication in this verse is the following:

‫ظنوا احلمام مل حتم علي خري الربية وظنوا العنكبوت مل تنسج علي خري الربية‬

Meaning
When the infidels observed the pigeons circulating around the cave and that the spider, in
just a moment, had woven a web at the mouth of the cave, they assumed that the best of
creation ‫ ﷺ‬and his companion ‫عنه‬ ‫ رضي اهلل‬were not in the cave due to their presumption
that it would be inconceivable for the pigeons to circulate around cave and for the spider to
weave (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 خالف الترتيب‬ (disordered

complication and explication)75 There is also ‫( التكرار‬repitition), by mentioning ‫ ظنوا‬twice and

‫( رد العجز علي الصدر‬Antistrophe) by using ‫ احلمام‬and then ‫حتم‬

‫من الدروع وعن عال من االطم‬ ‫وقاية اهلل اغنت عن مضاعفة‬

God’s guardianship made extra armour needless, neither did they need lofty castles.

 ‫ وقاية‬means ‫( احلفظ‬protection)
 ‫ اغنت‬means (to suffice)
 ‫ الدروع املضاعفة‬means chainmail (‫ )املنسوجة حلقتني حلقتني‬which is worn as protection
from the enemy

75
It is disordered as‫ احلمام‬is mentioned first but explained last (‫)مل حتم‬, whereas ‫ العنكبوت‬is mentioned last but
explained first (‫( )مل تنسج‬see footnote 18)

94
  ‫ االطم‬means ‫( احلصون‬fortresses), its singular is ‫ اطمة‬which also has another plural form
‫آطام‬

Grammar
 ‫ وقاية اهلل‬has 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 االطم‬has a dhamma on the ‫ أ‬and the ‫ ط‬it is connected to an omitted (verb) and it
is the qualification of ‫عال‬

Meaning
Allāh ‫سبحانه وتعاىل‬ protected the messenger ‫ ﷺ‬and his companion ‫رضي اهلل عنه‬ from the
enemies with just a cave, which was sufficient from (any need of) chainmail or lofty
fortresses. All of this is out of the ‫( بركة‬blessing) of the messenger ‫ﷺ‬

‫اال ونلت جوارا منه مل يضم‬ ‫ما سامين الدهر ضيما واستجرت به‬

Never does this age oppress me, but that I seek his protection. His protection do I find – and
the oppression is no more.

‫اال استلمت الندي من خري مستلم‬ ‫وال التمست غين الدارين من يده‬

Never do I seek from his hand the goods of both worlds without gaining my share from the
best of all givers!

 ‫ سامين‬means ‫( كلفين واوالين‬it imposed and conferred upon me)

 ‫ الدهر‬means ‫( الزمان‬the time)
 ‫الضيم‬ means ‫الظلم‬ (oppression) and in another transcript (of the poem) it is

‫ما ضامين الدهر يوما‬

 ‫ استجرت‬means ‫( طلبت ان جيريين‬I sought his protection)
95
  ‫ نلت‬means ‫( حصلت‬I gained)
 ‫ اجلوار‬can have a dhamma on the ‫ ج‬however a kasra on the ‫ ج‬is more eloquent. This
means ‫( الرعاية‬guardianship)

 ‫ مل يضم‬means ‫( مل حيقر‬it did not disparage)

 ‫ التماس‬means ‫( الطلب‬request)
 ‫ الغين‬means ‫ 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)
 ‫ سامين‬is a transitive verb of the perfect tense with two objects, the first of the two is
the ‫املتصل‬ ‫( ياء املتكلم‬the adjoined pronoun denoting the first person)
 ‫ الدهر‬is the subject of ‫سامين‬
 ‫ ضيما‬has a fatha on the ‫ ض‬and it is the second object of ‫سامين‬
 ‫ واستجرت‬consists of a verb with its subject and it is conjuncted to ‫سامين الدهر‬
 ‫ به‬is connected to ‫ استجرت‬and the pronoun refers to the messenger ‫ﷺ‬
 ‫ اال‬is ‫( حرف اجياب‬affirmative 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 املتكلم‬lbn Mālik has prohibited conjuncting
the transitive verb of the perfect tense when it is ‫ حال‬with the conjunctive ‫و‬ the
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
  ‫ مل يضم‬has a dhamma on the ‫ ي‬a fatha on the ‫ ض‬and it is also a qualification of ‫جوارا‬
 ‫ وال‬is negative
 ‫ التمست‬has a dhamma on the ‫ ت‬and consists of a verb with its subject
 ‫ غين‬has a kasra on the ‫ غ‬with ‫( قصر‬shortened ‫)ا‬76 and tanwīn. This is the object of
‫ التمست‬and it is ‫مضاف‬
 ‫ الدارين‬is ‫مضاف اليه‬
 ‫ من يده‬is connected to ‫ التمست‬and the pronoun refers to the messenger ‫ﷺ‬
 ‫ اال‬is ‫( حرف اجياب‬affirmative particle)
 ‫ استلمت‬has a dhamma on the ‫ ت‬it is a verb with its subject and it is in the position of
the ‫ حال‬of ‫ياء املتكلم‬
 ‫ الندي‬has a fatha on the ‫ ن‬it has ‫ قصر‬and the object of ‫استلمت‬
 ‫ من خري‬is connected to ‫استلمت‬
 ‫ مستلم‬has a fatha on the ‫ ت‬and the ‫ ل‬and it is ‫مضاف اليه‬
Meaning
Whenever I sought protection from the messenger ‫ ﷺ‬when I was oppressed, I received his
honourable protection and whenever I sought from his bounty, sufficient wealth in this
world and security in the hereafter, I would be able take the gift from the goodness that was
sought from him as he ‫ ﷺ‬does not turn away the one who beseeches him.

In terms of rhetoric (‫ )البديع‬the first verse uses ‫جناس املشتق‬ (paronomasia which uses

derivatives of the same root) by using ‫ استجرت‬and ‫ جوارا‬The second verse makes use of
‫( جناس القلب‬rearranged paronomasia)77 by using ‫ التمست‬and ‫استلمت‬ in addition to ‫رد العجز‬
‫( علي الصدر‬the Antistrophe) i.e. ‫ استلمت‬and ‫ مستلم‬It also contains ‫( التورية املرشحة‬insinuated

76
This is when the final ‫ ي‬is pronounced -ā without a following hamza
This is where the two words have the same root letters but they are rearranged differently. ‫س‬ ‫ ل م‬in ‫التمست‬
77

and ‫ س ل م‬in ‫استلمت‬

97
double entendre)78 in saying as its ‘nearer’ meaning (‫ )معين القريب‬is ‫( العضو‬the body part, i.e.
the hand) and its ‘farther’ meaning (‫ )معين البعيد‬is ‫النعمة‬ (blessing). The ‫املرشح للقريب‬ (noun

insinuating the ‘nearer’ meaning) is ‫مستلم‬

‫قلبا اذا نامت العينان مل ينم‬ ‫ال تنكر الوحي من رؤياه ان له‬

Deny not the revelation in his dream-visions, for his was a heart which slept not, though his
eye slept.

‫فليس ينكر فيه حال حمتلم‬ ‫فذاك حني بلوغ من نبوته‬

Thus it was at the outset of his Prophethood; so when adult, his dream-visions are not
gainsaid.

 ‫ االنكار‬means ‫( اجلحد‬rejection)
 ‫ الوحي‬means the ‫( االحكام‬legal rulings) which were given to him ‫ﷺ‬
 ‫ رؤياه‬means the visions he ‫ ﷺ‬sees whilst sleeping. Sleep of the eyes is ‫( فترة‬natural)
and ‫طبيعية‬ (inherent) and disconnectes animals by divesting them of their senses

(‫حواسه‬ ‫)تعتري احليوان تتعطل هبا‬. Sleep of the heart divests one from the perceptive

faculty of the mind (‫املدركة‬ ‫ )تعطيل القوي‬and it is this which is meant by ‫الوحي من رؤياه‬
 ‫ البلوغ‬means ‫( الوصول‬arriving at)
 ‫ احملتلم‬means ‫( البالغ‬adult) and ‫( العاقل‬one in full possession of one’s mental faculties)

78
‫ التورية‬is known as a double entendre and this figure of speech depends on the “nearer” meaning (‫)معين القريب‬
of a noun, adjective, or a verbal form “hiding” (‫ )وري‬the “farther” meaning (‫البعيد‬ ‫ )معين‬intended by the poet.
‫ التورية املرشحة‬contains attribute(s) supporting the ‫( معين القريب‬or ‫ )املوري به‬which is actually not the intended
meaning. (It is ‫ معين البعيد‬which is intended by the poet and thus ‫ معين القريب‬just insinuates the more probable
meaning) (Bonebakker, S.A.. " Tawriya." Encyclopaedia of Islam, Second Edition. Brill Online , 2012. 08
September 2012)

98
Grammar
 ‫ ال‬is negative
 ‫تنكر‬ has a kasra on the ‫ك‬ and it is a verb of the imperfect tense with its subject
hidden within it
 ‫ الوحي‬is object
 ‫ من رؤياه‬is connected to ‫ تنكر‬and ‫ من‬has the meaning of ‫ يف‬The pronoun is for the
messenger ‫ﷺ‬
 ‫ ان‬has a kasra on the ‫ إ‬a tashdīd on the ‫ ن‬and it is ‫حرف توكيد‬
 ‫ له‬is the prefaced predicate of ‫ان‬
 ‫ قلبا‬is the deferred subject-noun of ‫ان‬
 ‫ اذا‬is ‫( ظرف للمستقبل‬an adverbial noun denoting future time) and implies the meaning
of ‫( الشرط‬a condition). It is in the accusative case due to ‫ينم‬

 ‫ نامت العينان‬is ‫( مجلة فعلية‬a verbal clause) consisting of a verb with its subject, and it is
in the genitive position as it is annexed to ‫اذا‬

 ‫مل ينم‬ is also ‫ مجلة فعلية‬comprised of a verb of the imperfect tense with its subject
hidden within it, returning back to ‫قلبا‬ It does not have a particular position as it is

the complement of ‫ اذا‬which is ‫( شرط غري جازم‬a condition that does not govern the
apocopate form)
 ‫ فذاك‬is ‫( اسم اشارة‬a demonstrative pronoun) which is the inceptive with ‫حرف خطاب‬
(the particle of address i.e. the ‫)ك‬79

 ‫ حني‬is in the accusative case due to an omitted ‫( االستقرار‬stable adverb) and it is the
predicate of ‫فذاك‬

 ‫ بلوغ‬has a tanwīn and it is ‫مضاف اليه‬

 ‫ من نبوته‬is connected to ‫بلوغ‬
 ‫ فليس‬is an defective verb of the perfect tense

This is because ‫ ذاك‬isformed of two components, ‫ ذا‬and ‫ك‬

79

99
  ‫ ينكر‬is constructed in the passive voice and the representative subject is hidden
within it, returning to ‫حال‬

 ‫ فيه‬is connected to ‫ ينكر‬and the pronoun returns back o ‫ حني بلوغ‬this clause is the
prefaced predicate of
 ‫ حال‬is its deferred subject
 ‫ حمتلم‬has a kasra on the ‫ ل‬and it is ‫مضاف اليه‬
Meaning
O obstinate one, do not reject the revelation occurring to the messenger ‫ ﷺ‬in his sleep,
this is because when his eyes sleep, his heart does not, as it has been authenticated in a
hadīth from the ‫ الصحيحني‬80 that he ‫ ﷺ‬said,

My eyes do sleep, but my heart does not.” ‫انه قال ان عيين تنامان وال ينام قليب‬

Revelation coming to him ‫ ﷺ‬in his dreams were upon declaring Prophethood at the age of
forty, this is such a time in which the vision of revelation by an intelligent adult in his sleep
cannot be rejected.

‫وال نيب علي غيب مبتهم‬ ‫تبارك اهلل ما وحي مبكتسب‬

Blessed is God! Revelation is not acquired. Nor is a prophet to be accused when he speaks of
hidden things.

 ‫ تبارك‬means ‫( تعايل‬exalted) and ‫( تعاظم‬majestic)

 ‫طلب الشئ‬ is to seek something using the physical causes by following the
predominant practice in attaining it
 ‫الغيب‬ is that which the intellect cannot comprehend, neither through ‫االدراك‬
(perception) nor ‫( احلس‬sensory perception)

 ‫ التهمة‬means ‫( الريبة‬doubt)

80
Sahih al-Bukhāri and Sahih al-Muslim

100
Grammar
 ‫ تبارك‬is ‫( فعل ماض جامد‬an aplastic verb of the perfect tense)81
 ‫ اهلل‬is its subject
 ‫ ما‬is ‫( حرف نفي‬a particle of negation)
 ‫ وحي‬is the subject-noun of ‫ما‬
 ‫ مبكتسب‬has a fatha on the ‫ س‬and it is the predicate of ‫ما‬
 ‫ وال‬is ‫( حرف نفي‬a particle of negation)
 ‫ نيب‬is the subject-noun of ‫ال‬
 ‫ علي غيب‬has a fatha on the ‫ غ‬and it is connected to ‫مبتهم‬
 ‫ مبتهم‬has a fatha on the ‫ ت‬and it is the predicate of ‫ ال‬The is ‫( زائدة ب‬extra) in both
cases (‫ مبكتسب‬and ‫)مبتهم‬

Meaning
Neither can revelation (‫ )الوحي‬be achieved through the effort of any prophet, nor can any

prophet be doubted when he informs about ‫الغيب‬ (the unseen), this is because all the

Prophets ‫السالم‬ ‫ عليهم‬are ‫( معصومون عن الرذائل‬protected from vices).

‫واطلقت اربا من ربقة اللمم‬ ‫كم ابرأت وصبا باللمس راحته‬

How many patients were healed by his hand’s touch! How many madmen did he release
from their chains!

 ‫ ابرأت‬means (to heal)

 ‫ وصبا‬has a kasra on the ‫ص‬ meaning ‫مريضا‬ (the ill) or a fatha meaning ‫( املرض‬the
illness)
 ‫ اللمس‬means (touching with the hand)
 ‫ الراحة‬means the palm of the hand
 ‫ اطلقت‬means ‫( خلصت‬to liberate)

81
This is such a verb that has only one tense and no infinitive

101
  ‫اربا‬ with a kasra on the ‫ر‬ means ‫حمتاجا‬ (one in need) from which it is said

‫( ارب الرجل اذا تساقطت اعضائه‬when his limbs drop off) and ‫ االرب‬with a fatha on the ‫ر‬
means ‫( احلاجة‬a need)

 ‫ الربق‬has a kasra on the ‫ ر‬and it is a cord having with it a number of loops with which
something is tied. One of these loops is termed ‫ ربقة‬and its plural is ‫رباق‬

 ‫ اللمم‬means ‫( صغار الذنوب‬small sins), the intention here is ‫( اجلنون‬slight insanity)

Grammar
 ‫كم‬ is ‫خربية‬ (predicative) and its position is in the accusative case as it is either

‫مفعول فيه‬ (the vessel in which the verb occurs)82 or ‫مفعول مطلق‬ (an unrestricted

object) meaning ‫وقتا‬ ‫( كم‬many a time) and ‫( كم مرة‬many times) respectively

 ‫ ابرأت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form
 ‫ وصبا‬has a kasra on the ‫ ص‬and it is the object of ‫ ابرأت‬or it can have a fatha on the
‫ ص‬by omitting a ‫ مضاف‬before it, i.e. ‫ذا وصب‬
 ‫ باللمس‬is connected to ‫ابرأت‬
 ‫ راحته‬is the subject of ‫ابرأت‬
 ‫ واطلقت‬is conjuncted to ‫ ابرأت‬and its subject is hidden within it returning back to
‫راحته‬
 ‫ اربا‬has a fatha on the ‫ أ‬a kasra on the ‫ ر‬and it is the object of ‫ اطلقت‬or it can have a
fatha on the ‫ ر‬by implicating a ‫ مضاف‬before it, i.e. ‫ارب‬ ‫ذا‬
 ‫ من ربقة‬has a kasra on the ‫ ر‬a fatha on the ‫ ق‬a sākin on the ‫ ب‬between them and
this is connected to ‫اطلقت‬

 ‫ اللمم‬has a fatha on the ‫ ل‬and the ‫ م‬and it is ‫مضاف اليه‬

82
The vessel can either be time or place

102
Meaning
The messenger ‫ ﷺ‬would not pass his noble hand over an ill person except that he would
be healed, nor over one who had been afflicted with a disease except that Allāh ‫وتعاىل‬ ‫سبحانه‬
would free him from it. As for the first, it is narrated that the messenger ‫ ﷺ‬passed his
noble hand over the eye of Qatādah after it had become blind, whereby Allāh ‫وتعاىل‬ ‫سبحانه‬
returned his sight to him, such that it became better than the other eye. As for the second,
it is narrated that a woman came to the messenger ‫ ﷺ‬with her child who had a disease, so
the messenger ‫ ﷺ‬passed his noble hand over his head, at which, Allāh ‫وتعاىل‬ ‫ سبحانه‬cured
him. It is also narrated that a man fell from a height and broke his leg, so the messenger ‫ﷺ‬
passed his noble hand over it, after which he did not complain about it ever. Incidences such
as these are abundant.

‫حيت حكت غرة يف االعصر الدهم‬ ‫واحيت السنة الشهباء دعوته‬

A time of drought was given new life by his call. After dull ages – a blaze of light!

‫سيب من اليم او سيل من العرم‬ ‫بعارض جاد او خلت البطاح هبا‬

All by a rain-giving cloud. Or you would think the valleys were thus engulfed by the sea, or
by a flood of Arim’s dam water.

 ‫ احيت‬is from the word ‫( احلياة‬life) which is the opposite of ‫( املمات‬death)

 ‫ السنة‬is the singular of ‫( السنني‬years)
 ‫ الشهباء‬means ‫( القليلة املطر‬paucity of rain), it has been designated this name due to the
predominance of the whiteness of the land (‫االرض‬ ‫)بياض‬83 with no verdure, over the
blackness of the land (‫االرض‬ ‫)سواد‬84 with verdure, thus in relation to the whiteness
the land is dead85
 ‫ حكت‬means ‫( شاهبت‬to resemble)
 ‫ غرة‬means ‫( البياض يف اجلبهة‬whiteness on the forehead)

The whiteness may be caused by snow, hence the name ‫( سنة بيضاء‬the white year)
83

84
So called because the trees and palm trees are a mix of black and green and green nearly resembles
blackness, thus anything that is ‫( اخضر‬green) the Arabs term ‫( اسود‬black)
Another word, ‫ شهبة‬means a grey colour, in which whiteness predominates over blackness
85

103
  ‫ االعصر‬is the plural of ‫ عصر‬which means ‫( الزمان‬time)
 ‫ الدهم‬is the plural of which means ‫( االسود الشديد الزرقة‬deep black)
 ‫ عارض‬means ‫( السحاب‬a cloud)
 ‫ جاد‬means it rained abundantly
 ‫ خلت‬means ‫( ظننت‬I would think)
 ‫ البطاح‬is the plural of ‫ ابطح‬which is ‫الوادي املتسع املشتمل علي احلصبا‬ (a wide valley
composed of pebbles)
 ‫ السيب‬means ‫( اجلري‬the flow)
 ‫ اليم‬means ‫( البحر‬the sa)
 ‫ العرم‬means ‫( الوادي‬a valley)86
Grammar
 ‫ واحيت‬is conjuncted to ‫ابرأت‬
 ‫ السنة‬has a fatha on the ‫ س‬and the ‫ ن‬without tanwīn and it is the object of ‫احيت‬
 ‫ الشهباء‬has a fatha on the ‫ ش‬and the ‫ ب‬and it is the qualification of ‫السنة‬
 ‫ دعوته‬is the subject of ‫احيت‬
 ‫ حيت‬is ‫( حرف ابتداء‬a particle of inception)

86
‫ العرم‬has been said to be the plural of ‫ عرمة‬it is a dam-like structure designed to hold back flood water. This
word has been mentioned once in the Qur’ān when describing the flood which drowned the people of Sheba
along with their gardens and wealth. (Khoury, R.G.. " Al-ʿArim ." Encyclopaedia of the Qurʾān. General Editor:
Jane Dammen McAuliffe, Georgetown University, Washington DC. 10 September 2012)

However, ‫( اآلخرون‬the later scholars) say that ‫ العرم‬in the verse ِ‫ فََأرْ َسلْنَا َعلَْيهِمْ سَْيلَ الْعَرِم‬is from ‫ العرامة‬which means
‫( الشدة‬severity) and ‫( الصعوبة‬difficulty) by annexing the qualified noun (‫ )املوصوف‬to its qualification (‫)صفة‬, hence
the translation of the verse by Imam Ahmed Rida Khan as (translated from the original): “We therefore sent
upon them a tremendous flood.” (Ta’līqāt Jadīdah min al-Tafāsīr al-Mu’tabirah li-Hall al-Jalalayn)

Ibn Abbas ‫ رضي اهلل عنهما‬has said that it is a name of a valley (perhaps the reason for the commentator’s

explanation of ‫ العرم‬as a valley)

104
  ‫ حكت‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is a verb of the perfect tense with its
subject hidden within it returning back to ‫السنة‬

 ‫ غرة‬has a dhamma on the ‫غ‬a fatha on the ‫ ر‬and it is the object of ‫حكت‬
 ‫يف االعصر‬ has a fatha on the ‫أ‬ a sākin on the ‫ع‬ a dhamma on the ‫ص‬ and it is

connected to ‫حكت‬

 ‫الدهم‬ has a dhamma on the ‫د‬ and the ‫ه‬ and it is the qualification of ‫االعصر‬
Characterising the time with blackness is in order to illustrate the bad situation
(‫)سوء احلال‬

 ‫ بعارض‬is connected to ‫ حكت‬and the ‫ ب‬is for ‫( السببية‬causality)

 ‫ جاد‬is a verb of the perfect tense with its subject hidden within it returning back to
‫ عارض‬this clause of ‫ جاد‬is the qualification of ‫عارض‬
 ‫ او‬is ‫( حرف عطف و غاية‬a particle of conjunction and denoting the end of an extent)
 ‫ خلت‬has a kasra on the ‫ خ‬a dhamma on the ‫ ت‬and it contains a verb with its subject
 ‫ البطاح‬is the first object of ‫خلت‬
 ‫ هبا‬is a prefaced predicate
 ‫ سيب‬is a deferred inceptive and this clause is in the position of the second object of
‫ خلت‬if ‫ السيب‬has a kasra on the ‫ س‬then it means ‫( جمري املاء‬a channel in which water
runs) as it has been said by Ibn Sikkīt, and with a fatha it means ‫( العطاء‬gift), here the
former meaning is intended
 ‫ من اليم‬has a fatha on the ‫ ي‬a tashdīd on the ‫ م‬and it is the qualification of ‫سيب‬
 ‫ او سيل‬has a fatha on the ‫ س‬a sākin on the ‫ ي‬and it is conjuncted to ‫سيب‬
 ‫ من العرم‬has a fatha on the ‫ع‬ a kasra on the ‫ر‬ and it is in the position of the

qualification of ‫سيل‬

Meaning
How many a time would his call give life to the barren year, wherby that particular year
would resemble a blaze of light in dark times due to the deep green crops in that year to
such an extent that it could also be seen that it was even darker as a result of the

105
unexpected collection of clouds in the horizon that rained with such abundance that I would
think that the vast valley contains water which has flowed from either the sea or from the
valley.

The first verse contains ‫( اجملاز‬a trope)87 through the use of the word ‫احلياة‬ (life) to depict

‫( النبات‬verdure). The second verse uses ‫( اجلناس املناقص‬defective paronomasia)88 by using ‫سيب‬
and ‫ سيل‬This verse also uses ‫( التضمني‬enjambment)89 since ‫ بعارض‬is adjoined to ‫ حكت‬in the
verse before it.

‫ظهور نار القري ليال علي علم‬ ‫دعين ووصفي آيات له ظهرت‬

Leave me to describe his signs, which appeared like a hospitable fire lit by night on a hilltop.

‫وليس ينقص قدرا غري منتظم‬ ‫فالدر يزداد حسنا وهو منتظم‬

Pearls glow more brightly when on a string, yet are no less precious when they are separate.

 ‫ دعين‬means ‫( اتركين‬leave me)

 ‫ الوصف‬means ‫( النعت‬description)
 ‫ اآليات‬means ‫( العالمات‬signs) and ‫( املعجزات‬miracles)
 ‫ ظهرت‬means ‫( تبينت‬to appear)
 ‫ القري‬has a kasra on the ‫ ق‬and it means ‫( اكرام الضيف‬hospitality of the guest)
 ‫ العلم‬means ‫( اجلبل العايل‬a high mountain). It was a custom of the Arabs that they
would light a fire upon the peaks of the mountains so that the guest could be guided
with it.
 ‫ الدر‬means ‫( اللؤلؤ‬pearls)

87
It is a word or phrase which is used in a sense different from which it was originally applied to denote, by
reason of some analogy, or connexion between the two senses. Here, the connexion between ‫( احلياة‬life) and
‫( النبات‬verdure) is clear
88
This occurs between two words due to a difference in any one of the following: ‫( نوع احلروف‬the type of
letter), ‫( شكلها‬their vowelisation),‫( عددها‬their number) and ‫( ترتيبها‬their sequence). The first type occurs here and
is thus known as ‫احملرف‬ ‫اجلناس‬.
89
Enjambment or versification is to make a verse incomplete otherwise than with that which follows it; in
other words it is to break up a syntactic unit (i.e. a clause) between two verses

106
  ‫ املنتظم‬means ‫( اجملتمع علي السلك‬arranged upon a thread), ‫ نظم الكالم‬means ‫( ترتيبه‬its
sequence)

Grammar
 ‫ دعين‬is an imperative containing its subject and object
 ‫ ووصفي‬is ‫( مفعول معه‬the comitative object – see footnote 47) which is an infinitive
annexed to its subject, in this case ‫املتكلم‬ ‫ياء‬
 ‫ آيات‬has a madd on the ‫ أ‬a kasra on the ‫( ت‬with tanwīn) and it is the object of ‫وصفي‬
 ‫ له‬is the qualification of ‫آيات‬
 ‫ ظهرت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form
 ‫ ظهور‬is ‫مفعول مطلق‬ (an unrestricted object) ‫مبني للنوع‬ (for the explication of the
modality)
 ‫ نار‬is ‫ مضاف اليه‬and also ‫مضاف‬
 ‫ القري‬has a kasra on the ‫ ق‬a fatha on the ‫ ر‬and it is ‫مضاف اليه‬
 ‫ ليال‬is ‫( مفعول فيه‬the vessel in which the verb occurs)
 ‫ علي علم‬has a fatha on the ‫ع‬and the ‫ ل‬of ‫ علم‬and this is connected to ‫ظهور‬
 ‫ فالدر‬has a dhamma on the ‫ د‬and it is the inceptive
 ‫ يزداد‬is a verb of the imperfect tense with its subject hidden within it
 ‫ حسنا‬has a dhamma on the ‫ ح‬and it is the object of ‫ يزداد‬because it is ‫( مطاوع‬a quasi-
passive verb) The transitive verb ‫ زاد‬has two objects thus ‫ يزداد‬has one. This clause is

the predicate of ‫ فالدر‬and they are linked by the hidden pronoun in ‫يزداد‬

 ‫ وهو منتظم‬consists of the inceptive and its predicate in the position of the accusative
case as the ‫ حال‬of the subject of ‫ يزداد‬linked by ‫ و‬and the pronoun ‫هو‬

 ‫ وليس‬is an defective (‫ )ناقص‬verb of the perfect tense and its subject-noun is hidden
within it returning back to ‫الدر‬

 ‫ ينقص‬is a verb of the imperfect tense and its subject is hidden

107
  ‫ قدرا‬is the object of ‫ ينقص‬and this clause is in the position of the accusative case as
the predicate of ‫ليس‬

 ‫ غري‬is the ‫ حال‬of the subject of ‫ينقص‬

 ‫ منتظم‬has a dhamma on the first ‫ م‬a kasra on the ‫ ظ‬and it is ‫مضاف اليه‬
Meaning
Leave me to mention the signs of the messenger ‫ ﷺ‬which manifested themselves, just as a
hospitable fire manifests itself at night on the peak of a lofty mountain. As indeed,
mentioning his signs increases their illumination, and their beauty can only increase by
arranging them together, without any diminishment in their distinction if they are not
arranged; just as pearls increase in beauty when they are arranged on a thread but are no
less precious when they are separate.

‫ما فيه من كرم االخالق والشيم‬ ‫فما تطاول آمال املديح ايل‬

The praise-giver reaches high, but cannot reach the noble qualities and graces which he
displays.

 ‫ تطاول ايل كذا‬means ‫( طلب الوصول اليه‬he sought to attain it) and when
‫( مد عنقه ينظر ايل شئ بعيد‬one cranes his neck so he may look at something distant)
 ‫ اآلمال‬is the plural of ‫ امل‬which means ‫( الرجاء‬expectation)
 ‫ املديح‬means ‫( الثناء احلسن‬beautiful praise)
 ‫االخالق‬ is the plural of ‫خلق‬ with a dhamma on the ‫خ‬ and the ‫ل‬ and it is the
disposition which one possesses
 ‫ الشيم‬is the plural of ‫ شيمة‬which means ‫( الغريزة‬nature) and ‫( الطبيعة‬disposition)
Grammar
 ‫فما‬ is ‫استفهام استبعادي‬ (interrogation for impossibility) in the position of the
nominative case as an inception
 ‫ تطاول‬has a dhamma on the ‫ و‬and the ‫ ل‬and it is the predicate of ‫فما‬
 ‫ آمال‬has a madd on the ‫ أ‬and it is ‫ مضاف اليه‬by annexing the infinitive (‫ )تطاول‬towards
its subject (‫)آمال‬

108
  ‫ املديح‬is in the genitive case as it is the ‫ مضاف اليه‬of ‫ آمال‬and in another transcript (of
the poem) it is rendered as ‫ آمايل‬by annexing the ‫املتكلم‬ ‫ ياء‬to it. ‫ املديح‬has been said to
be in the accusative case either due to ‫ آمايل‬or the removal of a preposition (‫)اخلافض‬.

Both of them however are ‫غري مقيس‬ (anomalous), the first is because

‫( املصدر ال يعمل مكسرا‬the infinitive (‫ )امل‬does not govern when it is broken, i.e. ‫)آمايل‬90
and as for the removal of the preposition, this is anomalous as it is dependent upon
‫مساع‬ (being established by received usage from the Arabs) in the absence of the

following particles: ‫وكي‬ ‫ان و ان‬

 ‫ ايل ما‬is connected to ‫ تطاول‬and the ‫ ما‬is ‫موصول امسي‬ (a conjunct noun)

 ‫ فيه‬is the complement of ‫ ما‬and the pronoun is for the messenger ‫ﷺ‬
 ‫ من كرم‬is for the explication of ‫ ما‬and it is connected to that which ‫ فيه‬is connected to
 ‫ االخالق‬has a fatha on the ‫ أ‬and it is ‫مضاف اليه‬
 ‫ والشيم‬has a kasra on the ‫ش‬ a fatha on the ‫ي‬ it is conjuncted to ‫االخالق‬ and its

purpose is ‫مؤكد‬ ‫( عطف مؤكد علي‬conjunction of emphasis upon emphasis)

Meaning
When a limit cannot be perceived for the signs of the messenger ‫ ﷺ‬how can the
expectations of the praise-givers reach him by comprehending the excellencies of his
character and his natural disposition upon which he ‫ ﷺ‬has been formed.

‫قدمية صفة املوصوف بالقدم‬ ‫آيات حق من الرمحن حمدثة‬

Though they are renewed, signs of truth from the Merciful precede time itself; their quality is
that of Him who is eternal.

 ‫ آيات‬is the plural of ‫( آية‬a verse from the Qur’ān)

 ‫( حمدثة‬recent) is in regards to ‫( انزاهلا‬the revelation of the verse) derived from the verse
of the Qur’ān:91

It is broken through the addition of ‫ ياء املتكلم‬and hence, it cannot make ‫ املديح‬accusative
90

91
Surah 26:5

109
َ‫الرحْمَنِ ُمحْدَثٍ إِلَّا كَانُوا عَنْهُ ُمعْرِضِني‬
َّ َ‫َومَا َيأْتِيهِم مِّن ذِكْرٍ مِّن‬

And never does a new advice come to them from the Most Gracious, but they turn away
from it. ( ‫ ُمحْدَث‬means ‫ – انزاله‬its revelation is recent)

 ‫ قدمية‬means ‫( قائمة بذاته‬self existent)92

 ‫ القدم‬is the opposite of ‫( حدوث‬new) and ‫( املوصوف بالقدم‬the one who is characterised
as eternal) is Allāh ‫وتعاىل‬ ‫ سبحانه‬as He ‫ سبحانه وتعاىل‬is ‫( االول بال بداءة واآلخر بال هناية‬The
First without beginning and The Last without end)

Grammar
 ‫ آيات حق‬consists of the inceptive and the ‫)حق( مضاف اليه‬
 ‫ من الرمحن‬is the first predicate
 ‫حمدثة قدمية‬ are the second and third predicates, respectively. Also,the ‫متييز‬
(specification) for each of them is omitted; originally it was ‫( حمدثة انزاال‬new in terms
of revelation) and ‫( قدمية معين‬old in terms of meaning)
 ‫ صفة املوصوف‬is the fourth predicate and ‫ املوصوف‬is ‫ مضاف اليه‬Those who disallow
numerous predicates, implicate an omitted inceptive before each predicate, except
from the first (predicate).
 ‫ بالقدم‬has a kasra on the ‫ ق‬a fatha on the ‫ د‬and it is connected to ‫صفة املوصوف‬
Meaning
The verses of the truth are existent from the Most Gracious, their revelation is recent but
their meanings are self-existent because they are the attribute of the Self-Existent since the
Self-Existent cannot be attributed with something recent.

In terms of rhetoric (‫ )بديع‬the verse uses ‫رد العجز علي الصدر‬ (Antistrophe) in saying

‫ قدمية( قدمية صفة املوصوف بالقدم‬and ‫)بالقدم‬

‫عن املعاد وعن عاد وعن ارم‬ ‫مل تقترن بزمان وهي ختربنا‬

Unlinked to time, they give us news of Judgement-Day, of Ād and Iram.

92
This means to say that it is not created

110
  ‫ االقتران‬means ‫( املصاحبة‬association)
 ‫ املعاد‬means ‫( عود اخللق بعد اعدامه‬restoration of the creation after their destruction, i.e.
the day of resurrection)
 ‫عاد‬ is a name of a tribe which has been named after its forefather known as:

‫ عاد بن عوص بن ارم بن سام بن نوح‬He lived for one thousand and two hundred years
and from his loins he was endowed with four thousand children, and he married one
thousand women and died as an infidel.
 ‫ ارم‬is a city built by ‫ شداد ابن عاد‬The reason for building it was because he had heard
the description of ‫( اجلنة‬paradise) and everything in it, so he said, “it is not impossible
for me to build something similar to it.” Thus, he built the imitation of paradise in
three hundred years, making its castles from gold and silver, its columns from ‫زبردج‬
(chrysolite) and ‫( ياقوت‬ruby), placing within it streaming rivers and varieties of trees.
At its completion, he rode to it with the people of his kingdom, but when he was at a
travelling distance of a day and a night, Allāh ‫وتعاىل‬ ‫ سبحانه‬induced such a vehement
cry from the heavens that they were destroyed before they could even reach it.

Grammar
 ‫ مل تقترن‬is a verb of the perfect tense and its subject is a hidden pronoun within it,
returning back to ‫ آيات حق‬by implication of an omitted ‫حال‬
 ‫ بزمان‬is connected to ‫ تقترن‬and the implication (in this clause) is:
‫( مل تقترن االيات حال كوهنا قدمية بزمان‬in the state of the verses being self-existent, do
not associate them with time)
 ‫ وهي ختربنا‬contains the inceptive and the predicate
 ‫ عن املعاد وعن عاد وعن ارم‬has a kasra on the ‫ إ‬and a fatha on the ‫ ر‬of ‫ ارم‬and they are
all connected to ‫ختربنا‬

Meaning
These self-existent verses are not associated with time, even though they include
information about the ‫( املعاد‬resurrection), according to the verse of the Qur’ān;93

93
Surah 30:27

111
ُ‫َوهُ َو الَّذِي يَبْ َدأُ اْلخَلْقَ ثُمَّ ُيعِيدُه‬

And it is He Who initiates the creation, and will then create it again…

And about ‫ عاد‬according to the verse of the Qur’ān;94

ً‫َوِإلَى عَادٍ َأخَاهُمْ هُودا‬

And We sent Hud to the people of Aad from their own community…

And about ‫ ارم‬according to the verse of the Qur’ān;95

Did you not see how did your Lord deal with (the tribe of) Aad? ٍ‫أَلَمْ تَرَ كَ ْيفَ َفعَلَ رَبُّكَ بِعَاد‬

The tall giants of Iram? ِ‫ت الْعِمَاد‬

ِ ‫ِإرَ َم ذَا‬

In terms of rhetoric (‫)بديع‬, the verse contains ‫الناقص‬ ‫( اجلناس‬defective paronomasia) by using
‫ املعاد‬and ‫عاد‬ this is defective paronomasia due to the different number of letters (‫عددها‬ –
see footnote 88)

‫من النبيني اذ جاءت ومل تدم‬ ‫دامت لدينا ففاقت كل معجزة‬

Constantly with us, above every miracle of prophets of old, which came and went.

 ‫ دامت‬means ‫( بقيت‬they remain)

 ‫ لدينا‬means ‫( عندنا‬with us)
 ‫ فاقت‬means ‫( غلبت‬they surpassed)
 ‫معجزة‬ is ‫امر خارق للعادة مقرون بالتحدي‬ (an event contravening the conventional
practice associated with a challenge)
 ‫ جاءت‬means ‫( اتت‬it came)
 ‫مل تدم‬means ‫( مل تبق‬it did not remain)

94
Surah 7:65
95
Surah 89:6-7

112
Grammar
 ‫ دامت‬is a complete (‫ )تام‬verb of the perfect tense and its subject is hidden within it
returning back to ‫آيات‬

 ‫ لدينا‬is connected to ‫دامت‬

 ‫ ففاقت‬is conjuncted to ‫دامت‬
 ‫ كل معجزة‬is the object of ‫ فاقت‬with ‫مضاف اليه‬
 ‫ من النبيني‬is the qualification of ‫معجزة‬
 ‫ اذ‬has a sākin on the ‫ ذ‬and it is the ‫( علة‬cause)96 of ‫فاقت‬ and it is either ‫حرف‬ (a

particle) or ‫( ظرف‬an adverbial noun)

 ‫ جاءت‬is a verb of the perfect tense and its subject is hidden within it, returning ack
to ‫كل معجزة‬ The feminine ‫ت‬ is due to the consideration of the ‫مضاف اليه‬ (in
determining the gender of the verb)
 ‫ ومل تدم‬is ‫( مجلة فعلية‬a verbal clause) and the ‫حال‬ of the subject of ‫ جاءت‬which is
hidden within it

Meaning
These verses (of the Qur’ān) are a (living) miracle of the messenger ‫ ﷺ‬in that they still
remain even after his passing ‫( ﷺ‬from this world). As a result, this miracle surpassed all of
the miracles from the previous Prophets ‫السالم‬ ‫ عليهم‬because the miracles they brought did
not remain after their passing, in contrast to the verses (of the Qur’ān) which will remain
until the Day of Judgement.

‫لذي شقاق وال تبغني من حكم‬ ‫حمكمات فما تبقني من شبه‬

Clear and strong, these signs leave no doubt to be stirred up by the mischevious, and need
no arbiter.

 ‫حمكمات‬ It is possible that it is derived from the word ‫احلكم‬ i.e. ‫جعلت حاكمة‬
(they are appointed as judges) considering the fact that ‫( االحكام‬legal rulings) will be

96
As for the miracles, they came and did not remain, and it is because of this that the eternal verses surpass
them

113
 taken from the verses. Or it is from the word ‫احلكمة‬ (with a kasra on the ‫)ح‬
i.e. ‫جعلت حكيمة‬ (they possess wisdom) in view of the fact that the verses

incorporate much wisdom (‫احلكم‬ ‫)الشتماهلا علي‬. Or it is from the word ‫( االحكام‬with a
kasra on the ‫ )إ‬i.e. ‫جعلت حمكمة‬ (they have been rendered valid)97 in such a manner
that they leave no possibility of abrogation, alteration nor contradiction
(‫والتناقض‬ ‫)حبيث ال حتتمل النسخ والتبديل‬. Or it is from the word ‫( احلكمة‬appurtenance)98
with a fatha on the ‫ ح‬and the ‫ ك‬i.e. ‫جعلت ممتنعات حمفوظات من التحريف‬ (they are
inimitable and protected from corruption)
 ‫ فما تبقني‬means ‫( فما تتركن‬they do not leave)
 ‫ شبه‬is the plural of ‫ شبهة‬which means ‫( التبليس‬deception)
 ‫ ذي‬has the meaning of ‫( صاحب‬possessor)
 ‫ الشقاق‬means ‫( اخلالف‬dissension)
 ‫ تبغني‬means ‫( تطلنب‬they seek)
 ‫ احلكم‬has a fatha on the ‫ ح‬and the ‫ ك‬and means ‫( احلاكم‬judge)
Grammar
 ‫ حمكمات‬is the qualification of ‫آيات‬
 ‫ فما‬is ‫( حرف نفي‬a particle of negation)
 ‫ تبقني‬has a dhamma on the ‫ ت‬a kasra on the ‫ ق‬and and it is a verb with its subject,
the pronoun is in reference to ‫آيات‬

 ‫ من‬is ‫( زائدة‬extra) and it is not connected to anything

 ‫ شبه‬has a dhamma on the ‫ ش‬a fatha on the ‫ ب‬and it is the object of ‫تبقني‬
 ‫ لذي‬has a kasra on the ‫ ل‬and the ‫ ذ‬it consists of ‫( جار جمرور‬the preposition and the
genitive) and it is connected to ‫شبه‬

 ‫ شقاق‬is ‫مضاف اليه‬

‫ حمكمة‬literally means secure

97

See the explanation of ‫ احلكم‬in the verse: ‫و واقفون لديه عند حدهم من نقطة العلم او من شكلة احلكم‬
98

114
  ‫ ال‬is negative
 ‫ تبغني‬has a fatha on the ‫ ت‬a sākin on the ‫ ب‬a kasra on the ‫ غ‬and it is conjuncted to
‫تبقني‬
 ‫ من‬is ‫( زائدة‬extra)
 ‫ حكم‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is the object of ‫تبغني‬
Meaning
These verses are valid and judicious, assisting the people of truth, eradicating the doubts
from the people of misguidance such that no doubt remains for the deviant. In addition,
these verses do not require an arbitrator to judge against the rejector of the truth because
to him, the proofs of the verses are manifest.

In terms of rhetoric (‫ )بديع‬the verse uses ‫االشتقاق‬ ‫ جناس‬and ‫( رد العجز علي الصدر‬Antistrophe)
in saying ‫ حمكمات‬and ‫ حكم‬The verse also contains (‫احملرف‬ ‫ )اجلناس‬in using ‫ تبقني‬and ‫( تبغني‬see
footnote 88)

‫اعدي االعادي اليها ملقي السلم‬ ‫ما حوربت قط اال عاد من حرب‬

Whenever attacked, the most bitter of their foes return from the fray begging to submit.

 ‫ ما حوربت‬means ‫( ما عورضت‬they are not opposed)

 ‫ قط‬is ‫( ظرف الستغراق املاضي‬an adverbial used to include all past time)
 ‫ عاد‬means ‫( رجع‬to return)
 ‫ احلرب‬has a fatha on the ‫ ر‬and it means ‫( السلب‬plundering) as they say ‫حربت الرجل‬
‫( حربا سلبته‬I despoiled the man such that I plundered him), the meaning here is ‫الشدة‬
(intensity).
 ‫ اعدي االعادي‬means ‫( اشد حرصا علي املعاداة‬to have a great endeavour for hostility)
‫ االعادي‬is the plural of ‫ اعداء‬which is the plural of ‫ عدو‬thus it is ‫( مجع اجلمع‬secondary
plural)
 ‫ السلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it means ‫( االستسالم‬surrender) and ‫االنقياد‬
(submission)

115
Grammar
 ‫ ما‬is negative
 ‫ حوربت‬has a dhamma on the ‫ ح‬a kasra on the ‫ ر‬and it is a verb of the perfect tense
in the passive voice. It representative subject is a pronoun hidden within it returning
back to ‫آيات‬

 ‫ قط‬has a fatha on the ‫ ق‬a dhamma on the ‫ ط‬with tashdīd and it is connected to
‫حوربت‬
 ‫ اال‬is ‫( حرف اجياب‬affirmative particle)
 ‫ عاد‬is a verb of the perfect tense
 ‫ من حرب‬has a fatha on the ‫ح‬ and the ‫ر‬ and it is connected to ‫عاد‬ The is ‫تعليلية‬
(causative)
 ‫ اعدي‬has ‫( قصر‬shortened ‫ )ا‬and it is the subject of ‫عاد‬
 ‫ االعادي‬is ‫مضاف اليه‬
 ‫ اليها‬is connected to ‫ عاد‬and the pronoun is in reference to ‫آيات‬
 ‫ ملقي‬has a dhamma on the ‫ م‬a sākin on the ‫ ل‬a kasra on the ‫ ق‬and it is the ‫ حال‬of the
subject of ‫عاد‬

 ‫ السلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it is ‫مضاف اليه‬

Meaning
An adversary does not oppose these verses except that he returns, out of their intensity,
surrendering and submitting his incapacity to oppose them.

In terms of rhetoric (‫ )بديع‬the verse uses ‫ جناس االشتقاق‬on two occasions; between ‫حوربت‬
and ‫ حرب‬and also ‫ اعدي‬and ‫االعادي‬

‫رد الغيور يد اجلاين عن احلرم‬ ‫ردت بالغتها دعوي معارضها‬

Their eloquence routs their enemy’s claims, as a zealous man protects his wife from an
assailant.

 ‫ ردت‬means ‫( صرفت‬it averts)

116
  ‫البالغة يف الكالم‬ (eloquence in speech) means ‫مطابقته ملقتضي احلال مع فصاحته‬ (its
suitability to the requirement of the moment with eloquence)
 ‫ املعارضة‬means ‫( االيتان باملثل‬performance of something similar)99
 ‫ الغيور‬is in the intensive form (‫ )صيغة مبالغة‬from the word ‫( الغرية‬concern)
 ‫ اجلاين‬is from ‫( اجلناية‬crime) as it is said ‫ جين عليه جناية‬i.e. ‫( فعل به مكروها‬he committed
an offence against him)
 ‫ احلرم‬is (the man’s wife), its singular is ‫ حرمة‬and ‫ احلرمة‬is ‫( ما ال حيل انتهاكه‬that which is
unlawful to neglect)

Grammar
 ‫ ردت بالغتها‬consists of a verb with its subject
 ‫ دعوي‬is its subject
 ‫ معارضها‬is ‫مضاف اليه‬
 is ‫تشبيهي‬ ‫( مفعول مطلق‬a comparitative unrestricted object) i.e. ‫( ردا مثل رد‬averting just
as (the zealous man) averts…)
 ‫ الغيور‬has a fatha on the ‫ غ‬a dhamma on the ‫ ي‬and it is ‫ مضاف اليه‬by annexing the
infinitive (‫ )رد‬to its subject (‫)الغيور‬

 ‫ يد‬is the object of ‫رد‬

 ‫ اجلاين‬is ‫مضاف اليه‬
 ‫ عن احلرم‬has a dhamma on the ‫ ح‬a fatha on the‫ ر‬and it is connected to ‫رد‬
Meaning
The eloquence of these verses avert the adversary from his imitation, averting him
powerfully, just as the strong and zealous man averts the hand of the criminal from his wife.

99
In retaliation to the Qur’ān

117
 ‫وفوق جوهره يف احلسن والقيم‬ ‫هلا معان كموج البحر يف مدد‬

Meaning’s they have like the wide sea’s waves, their beauty and worth more precious than
the ocean’s treasures.

‫وال تسام علي االكثار بالسأم‬ ‫فما تعد وال حتصي عجائبها‬

Their marvels stand beyond count and reckoning. None grows tired of them, however oft-
repeated.

 ‫ معاين‬is the plural of ‫ معين‬this is ‫( ما يراد من اللفظ‬the import or intended sense of a

word)
 ‫ املوج‬means ‫( االضطراب‬commotion i.e. waves)
 ‫ املدد‬means ‫( زيادة‬abundant supply)
 ‫القيم‬ is the plural of ‫( قيمة‬worth) it is ‫( ما يرغب به مثن املثل‬that which increases the
required price)100
 ‫ عجائب‬is the plural of ‫عجيبة‬ (a marvel) and it is such a thing that is incomparable

(‫النظري‬ ‫)الشئ العدمي‬

 ‫ ال تسام‬means ‫( ال توصف‬they are not stigmatised)
 ‫ االكثار‬means ‫( الكثري الذي ال غاية له‬unlimited)
 ‫ السأم‬means ‫( املاللة‬weariness)
Grammar
 ‫ هلا‬is the prefaced predicate and the pronoun is in reference to ‫آيات‬
 ‫ معان‬is the deferred inceptive
 ‫ كموج‬is the qualification of ‫معان‬
 ‫ البحر‬is ‫مضاف اليه‬

The difference between (‫ )قيمة‬and (‫ )مثن‬is that ‫ قيمة‬is the real worth of something whereas the ‫( مثن‬price) is
100

determined through mutual consent, regardless of whether its worth is excessive or deficient

118
  ‫ يف مدد‬has a fatha on the ‫ م‬and the ‫ د‬and it is connected to the comparative meaning
in the ‫ك‬

 ‫ وفوق‬is conjuncted to the qualification of ‫)كموج البحر ( معان‬

 ‫ جوهره‬is ‫مضاف اليه‬
 ‫يف احلسن‬ has a dhamma on the ‫ح‬ a sākin on the ‫س‬ and it is connected to the

adverbial position (‫الظرف‬ ‫)حمل‬101

 ‫ والقيم‬has a kasra on the ‫ ق‬a fatha on the ‫ ي‬and it is conjuncted to ‫احلسن‬
 ‫ فما‬is ‫( حرف نفي‬a particle of negation)
 ‫ تعد‬has a dhamma on the ‫ ت‬a fatha on the ‫ ع‬and it is a verb of the imperfect tense
in the passive voice
 ‫ وال حتصي‬is constructed in the passive voice and it is conjuncted to ‫تعد‬
 ‫ عجائبها‬is the representative subject of ‫ حتصي‬and the representative subject of ‫تعد‬ is

hidden within it, returning to ‫املتنازع فيه‬ (that which contends for the verb) which is

‫عجائبها‬
 ‫ وال تسام‬hasout hamza and it has a dhamma on the ‫ت‬ a fatha on the ‫س‬ and it is

conjuncted to ‫ تعد‬Its representative subject is hidden within it, returning to ‫آيات‬

 ‫ علي االكثار بالسأم‬has a kasra on the ‫ إ‬of ‫ اإلكثار‬a fatha on the ‫ س‬with tashdīd of ‫بالسأم‬
and they are both connected to ‫تسام‬

Meaning
The meanings of these verses are beyond measure, resembling the waves of the ocean in
their abundant supply, yet they are far superior to the ocean’s treasures, both in beauty and
worth. Regardless of their unlimited meanings, they are not stigmatised with weariness
since their marvels cannot be enumerated nor encompassed.

The ‫( ظرف‬adverbial noun) is ‫فوق‬

101

119
 ‫لقد ظفرت حببل اهلل فاعتصم‬ ‫قرت هبا عني قاريها فقلت له‬

They delighted the soul and senses of one that recited them. So I told him: ‘Yours is God’s
rope – so hold on tight!’

‫اطفأت حر لظي من وردها الشبم‬ ‫ان تتلها خيفة من حر نار لظي‬

If you recite them in fear of a blazing Fire, their wellsprings shall extinguish that fire and
heat.

 ‫قرت‬ means ‫بردت بالسرور وزاد نورها‬ (it became cool out happiness and its light
increased)
 ‫ الظفر‬means ‫( الفوز‬victory)
 ‫ حببل‬means ‫( بسبب يوصلك ايل دار كرامته‬by means of access unto His generosity
‫)سبحانه وتعاىل‬
 ‫ فاعتصم‬means ‫( استمسك به‬hold fast to it)
 ‫ التالوة‬means ‫( القراءة‬recitation)
 ‫ اخليفة‬means ‫( اخلوف‬fear)
 ‫ لظي‬means ‫( جهنم‬the hell fire) and it is one of the names of fire
 ‫ وردها‬means ‫( موردها‬its watering pool)
 ‫ الشبم‬means ‫( البارد‬cold)
Grammar
 ‫ قرت‬has a fatha on the ‫ ق‬and the ‫ ر‬with tashdīd and it is a verb of the perfect tense
with the sākin ‫ ت‬indicating the feminine form

 ‫ هبا‬is connected to ‫ قرت‬and the pronoun is in reference to ‫آيات‬

 ‫ عني‬is the subject of ‫قرت‬
 ‫ قاريها‬is ‫مضاف اليه‬
 ‫ فقلت‬has a dhamma on the ‫ ت‬and it consists of a verb and its subject
 ‫ له‬is connected to ‫قارئ‬

120
  ‫ لقد‬is ‫ حرف حتقيق‬the particle which denotes the affirmation of truth or certainty
 ‫ ظفرت‬has a fatha on the ‫ت‬ and it is a verb with its subject. This clause is the
complement of an omitted oath
 ‫ حببل‬is connected to ‫ظفرت‬
 ‫ اهلل‬is ‫مضاف اليه‬
 ‫ فاعتصم‬is an imperative with its subject
 ‫ ان‬is ‫( حرف شرط‬a conditional particle)
 ‫ تتلها‬is the ‫( فعل الشرط‬the conditional verb) and it is in the apocopate form due to ‫ان‬
this is indicated by the omission of the ‫و‬

 ‫ خيفة‬has a kasra on the ‫ خ‬and it is ‫( مفعول الجله‬an object denoting purpose)

 ‫ من حر‬is connected to ‫خيفة‬
 ‫ نار‬is ‫ مضاف اليه‬and ‫مضاف‬
 ‫ لظي‬is ‫مضاف اليه‬
 ‫ اطفأت‬has a fatha on the ‫ ت‬and it is a verb of the perfect tense with its subject. this
is the complement of ‫الشرط‬ ‫( فعل‬the conditional verb)
 ‫ حر‬is the object of ‫اطفأت‬
 ‫لظي‬ is ‫مضاف اليه‬ and it serves to replace ‫املضمر‬ (the concealed – by means of a

pronoun) with ‫( الظاهر‬the apparent meaning)102

 ‫ من وردها‬has a kasra on the ‫ و‬a sākin on the ‫ ر‬and it is connected to ‫اطفأت‬

 ‫ الشبم‬has a fatha on the‫ ش‬a kasra on the ‫ ب‬and it is the qualification of ‫وردها‬
Meaning
These verses do indeed bring coolness to the eyes of their reciter, thus I say to him; ‘by Allāh
‫ سبحانه وتعاىل‬you have indeed gained victory from Allāh ‫ سبحانه وتعاىل‬by means of your access

102
Rather than concealing ‫ لظي‬in a pronoun to return back to it i.e. ‫ حره‬the pronoun has been made apparent
by ‫لظي‬

121
unto His generosity ‫وتعاىل‬ ‫ سبحانه‬so hold fast to it. If you read these verses fearful of the hell
fire, you shall indeed extinguish its heat from the cool watering pool.’103

The poet resembled ‫ آيات‬to ‫( املاء‬water) because the ‫ آيات‬are the means of life for the soul,

just as water is the means of life for the body. Therefore, he made the ‫ مورد‬i.e the mouth104
sufficient for extinguishing the fire.

‫من العصاة وقد جاؤه كاحلمم‬ ‫كاهنا احلوض تبيض الوجوه به‬

Like the pool of Paradise they make sinners’ faces shine, though they had come to it as black
as charcoal.

‫فالقسط من غريها يف الناس مل يقم‬ ‫وكالصراط وكامليزان معدلة‬

Like the Bridge over Hell, and the Balance of Right. Justice made by another shall not be true
among mankind.

 ‫ احلوض‬means ‫( الكوثر‬the pond of paradise)

 ‫ العصاة‬is the plural of ‫ عاص‬which is the opposite of ‫( املطيع‬obediant)
 ‫ احلمم‬is the plural of ‫( محمة‬charcoal) and it means ‫مجرة انطفأت نارها وبقيت فحمة مسودة‬
(the embers when the fire has been extinguished and the coal remains black)
 ‫ القسط‬means ‫( العدل‬justice)
 ‫ الصراط‬is ‫( جسر منصوب علي منت جهنم‬a bridge extended over the midst of hell)
 ‫ امليزان‬is ‫ما يوزن به اعمال املكلفني‬ (the balance with which the deeds of those under

obligation shall be weighed) and ‫( الوزان‬the weigher) is Jibrīl ‫السالم‬ ‫عليه‬

 ‫ الناس‬is ‫( اسم مجع‬collective noun) for ‫انسان‬
 ‫ االقامة‬means ‫( الدوام‬perpetual)

Bear in mind that ‫ ورد‬is also a set portion of the Qurān, derived from its use to mean a watering pool since
103

animals and humans alike visit again and again to quench their thirst, hence the former signification
104
Since it is used in recitation

122
Grammar
 ‫ كاهنا‬is ‫( حرف تشبيه‬a particle of comparison) and the pronoun is in reference to ‫آيات‬
which is its subject-noun
 ‫ احلوض‬is its predicate
 ‫ تبيض الوجوه‬consists of a verb with its subject and it is the ‫ حال‬of ‫احلوض‬
 ‫ به‬is connected to ‫تبيض‬ and it serves to link the ‫ حال‬to its possessor (‫)احلوض‬

 ‫ من العصاة‬is the ‫ حال‬of ‫الوجوه‬

 ‫ وقد‬is ‫ حرف حتقيق‬whilst ‫ جاؤه‬is comprised of a verb, its subject and its object. This is
the of ‫العصاة‬ ‫ من‬The linking ‫ و‬and the ‫ ه‬are in reference to ‫احلوض‬
 ‫ كاحلمم‬has a dhamma on the ‫ ح‬a fatha on the ‫ م‬first and it is in the position of the
‫ حال‬of the ‫ و‬in ‫ جاؤه‬thus it is ‫( حال متداخلة‬an intermixed state) 105
 ‫وكالصراط وكامليزان‬ are both conjuncted to the predicate of ‫آيات‬ i.e. ‫حق‬ in the
eleventh verse precedes this one106
 ‫ معدلة‬is ‫( متييز‬specification)
 ‫ فالقسط‬has a kasra on the ‫ ق‬and it is the inceptive
 ‫ من غريها يف الناس‬are both connected to ‫يقم‬
 ‫ مل يقم‬has a dhamma on the ‫ ي‬a kasra on the ‫ ق‬and it is the predicate of ‫القسط‬
Meaning
It is as though the verses brighten the faces of the reciters just as the pond of Kauthar
illuminates the faces of the sinners when they come to it as black as charcoal. The poet gave
expression to people with the use of faces (‫)الوجوه‬, clarifying them as sinners (‫)العصاة‬, and he

also gave expression to water through the use of the pond (‫)احلوض‬, since it is the place of
water.

Indeed these verses are true, upright and just; they are upright like the Bridge and resemble
the Balance in perpetual justice, such justice that apart from these verses, it does not exist
with the people, rather it has been revoked.

This means that it is the ‫ حال‬of the pronoun in ‫ جاؤه‬which happens to be the subject and gives the meaning
105

of ‘they’
106
‫آيات حق من الرمحن حمدثة قدمية صفة املوصوف بالقدم‬

123
 ‫جتاهال وهو عني احلاذق الفهم‬ ‫ال تعجنب حلسود راح ينكرها‬

Be not amazed at an envier who denies them, pretending unawareness though he has a
deep understanding.

‫وينكر الفم طعم املاء من سقم‬ ‫قد تنكر العني ضوء الشمس من رمد‬

A sick eye may deny the light of the sun; a sick tongue may even abhor the taste of water.

 ‫ العجب‬means ‫( االستعظام‬reckoning)
 ‫ احلسود‬is ‫( الذي يتمين زوال النعمة عن غريه سواء وصلت اليه ام ال‬one who wishes that a
blessing may depart from another, regardless of whether it might be transferred to
himself or not)
 ‫ راح ينكرها‬means ‫( ذهب جيهدها‬he set out to deny them)
 ‫ جتاهال‬means ‫( ان يظهر اجلهل من نفسه وليس عنده‬feigning ignorance)
 ‫ احلاذق‬means ‫( املاهر‬proficient)
 ‫ الفهم‬means ‫( الكثري الفهم‬abundant understanding)
 ‫ الرمد‬is an illness which afflicts the eye (i.e. ophthalmia)
 ‫ السقم‬means ‫( املرض‬sickness)
Grammar
 ‫ ال‬is ‫حرف هني‬ (a particle of prohibition)

 ‫ تعجنب‬has a sākin on the ‫ ن‬without tashdīd and it is a verb of the imperfect tense
with its subject hidden within it, out of necessity
 ‫ حلسود‬has a kasra on the ‫ ل‬a fatha on the ‫ ح‬a dhamma on the ‫ س‬and it is connected
to ‫تعجنب‬

 ‫ راح‬is the qualification of ‫حسود‬

 ‫ ينكرها‬is the ‫ حال‬of the subject of ‫ راح‬which is hidden within it
 ‫ جتاهال‬is ‫( مفعول الجله‬an object denoting purpose)
 ‫ وهو‬has a sākin on the ‫ ه‬and it is the inceptive
 ‫ عني‬is its predicate
124
  ‫ احلاذق‬is ‫مضاف اليه‬
 ‫ الفهم‬has a fatha on the ‫ ف‬a kasra on the ‫ ه‬and it is the qualification of ‫ احلاذق‬This
nominal clause is the ‫ حال‬of the subject of ‫ تنكر‬which is hidden within it

 ‫ قد‬is ‫حرف حتقيق‬

 ‫ تنكر العني‬consists of a verb and its subject
 ‫ ضوء‬is its object
 ‫ الشمس‬is ‫مضاف اليه‬
 ‫ من رمد‬is connected to‫ تنكر‬as this is the ‫( علة‬cause) for it (to disallow the sun)
 ‫وينكر الفم‬ has a tashdīd107 on the ‫ك‬ and it is a verb with its subject and it is

conjuncted to ‫تنكر العني‬

 ‫ طعم‬is the object of ‫ينكر‬

 ‫ املاء‬is ‫مضاف اليه‬
 ‫ من سقم‬has a fatha on the ‫ س‬and the ‫ ق‬and it is conjuncted to the second ‫ ينكر‬as it is
the ‫( علة‬cause) for it (to disguise the taste of water)

Meaning
O believer, let not the jealous cause you to wonder in these verse, for the messenger ‫ﷺ‬
ascribed his jealousy in denying the verses to feigned ignorance, whereas the actual case is
that he is knowledgeable and not ignorant, rather he is the epitome of proficiency with an
abundance of understanding, but there is a sickness in his heart which causes him to deny
the verses. As indeed, when the perceptive eye is afflicted with ophthalmia, it disallows the
light of the sun and when one becomes ill, the mouth disguises the taste of sweet water.

‫سعيا وفوق متون االينق الرسم‬ ‫يا خري من ميم العافون ساحته‬

O best of those whose courtyard is sought by the needy; they run, or ride the backs of tireless
camels.

‫ومن هو النعمة العظمي ملغتنم‬ ‫ومن هو اآلية الكربي ملعترب‬

107
Hence, the meaning of the verb is ‘to disguise’

125
 O greatest sign for those who seek to learn! O greatest grace for those who seek to gain!

 ‫ ميم‬means ‫( قصد‬to endeavour)

 ‫ العافون‬is the plural of ‫ عاف‬which means ‫( طالب املعروف‬one who seeks goodness)
 ‫ الساحة‬means ‫ الناحية‬here it means ‫( حرمي الدار‬the courtyard of a house)
 ‫ السعي‬means ‫( املشي السريع‬fast walking)
 ‫ املنت‬means ‫( الظهر‬the back) and its plural is ‫متون‬
 ‫ االينق‬is the plural of ‫( ناقة‬she-camel), originally it was ‫ انوق‬the ‫ و‬is made to precede
the ‫ )اونق( ن‬due to the intolerability (‫ )استثقال‬of the dhamma on the ‫ و‬then the ‫ و‬is
replaced with ‫ ي‬because stability (‫ )ثبات‬with ‫ ي‬is more common than stability with

‫( و‬therefore ‫)اينق‬
 ‫ الرسم‬has a dhamma on the ‫ ر‬and the ‫ س‬and it is the plural of ‫ رسوم‬with a fatha on
the ‫ر‬ and it is applied to that which makes markes upon the ground due to the
vehemence of its tread (i.e. the she-camel)
 ‫ اآلية‬means ‫( العالمة‬the sign)
 ‫املعترب‬ is ‫هو الذي يصرف فكره ايل معرفة احلق من الباطل‬ (one who who devotes his
contemplation in the cognisance of the truth, rather than falsehood)
 ‫ النعمة‬is the singular of ‫ النعم‬and it means (an affluence of living)
 ‫ العظمي‬is the feminine form of ‫( االعظم‬the greatest)
 ‫ املغتنم‬is from the saying ‫ اغتنمت الشئ‬which means ‫( اخذته غنيمة‬I took it as booty)
Grammar
 ‫ يا‬is ‫( حرف نداء‬a vocative particle)
 ‫ خري من‬has a fatha on the ‫ م‬and it consists of the ‫( منادي منصوب‬the accusative object
of the vocative particle) which is ‫ خري‬and the conjunct ‫ من‬as ‫مضاف اليه‬
 ‫ ميم العافون ساحته‬is comprised of a verb, its subject and its object, this clause is the
complement of ‫ من‬and the ‫ ه‬in ‫ ساحته‬returns back to it

 ‫ سعيا‬is the ‫ حال‬of ‫العافون‬

126
  ‫ وفوق‬is ‫( ظرف‬an adverbial noun) connected to an omitted ‫ حال‬i.e. ‫( وركبانا فوق‬riding
on)
 ‫ متون‬has a dhamma on the ‫ م‬and the ‫ ت‬and it is ‫ مضاف اليه‬and ‫مضاف‬
 ‫ االينق‬has the ‫ ي‬preceding the ‫ ن‬and it is ‫مضاف اليه‬
 ‫ الرسم‬has a dhamma on the ‫ ر‬and the ‫ س‬and it is the qualification of ‫االينق‬
 ‫ومن‬ has a fatha on the ‫م‬ and it is ‫اسم موصول‬ (a conjunct) conjuncted to (the

preceding) ‫ من‬which is in the genitive case as it is annexed to ‫خري‬

 ‫هو اآلية‬ consists of the inceptive and its predicate, this nominal clause is the

complement of ‫من‬

 ‫ الكربي‬is the qualification of ‫اآلية‬

 ‫ ملعترب‬has a fatha on the ‫ ت‬a kasra on the ‫ ب‬and it is connected to ‫اآلية‬
 ‫ ومن‬is ‫( موصول امسي‬a conjunct noun) and it is also conjuncted to (the first) ‫من‬
 ‫ هو النعمة‬consists of the inceptive and its predicate and this is the complement of ‫من‬
 ‫ العظمي‬is the qualification of ‫النعمة‬
 ‫ ملغتنم‬has a kasra on the ‫ ن‬and it is conjuncted to ‫النعمة‬
Meaning
O the most excellent, the one whose courtyard is endeavoured by the seekers, hastening on
foot and swiftly on camel-back, as in the verse of the Qur’ān:108

ٍ‫ُل ضَامِر‬
ِّ ‫َيأْتُوكَ ِرجَالًا َوعَلَى ك‬

They will come to you, on foot and on every lean she-camel.

O the greatest sign for the one who desires cognisance with the truth as opposed to
falsehood.

O the greatest blessing for the one who wishes to acquire it, this being guidance to Islām.

In terms of rhetoric (‫)بديع‬, the second verse uses ‫( املوازنة‬it is equiponderant), this when two

clauses (‫)القرينتان‬109 are equal in ‫( الوزن‬meter) without ‫( التقفية‬being made to rhyme).

108
Surah 22:27

127
 ‫كما سري البدر يف داج من الظلم‬ ‫سريت من حرم ليال ايل حرم‬

You rose by night from sanctuary to sanctuary, as the full moon travels through the
firmament of dark.

‫من قاب قوسني مل تدرك ومل ترم‬ ‫وبت ترقي ايل ان نلت منزلة‬

And through the night you rose until you gained a stage of Two Bows’ Length hitherto never
reached or hoped for.

 ‫ سريت‬means ‫( سرت ليال‬you travelled by night)

 ‫ احلرم‬means ‫( املكان احملترم‬a sacred place)
 ‫ البدر‬is a full moon (‫)القمر عند كماهلا‬
 ‫ الداجي‬means ‫( املظلم‬the dark)
 ‫ الرقي‬means ‫( الصعود‬ascension)
 ‫ قاب قوسني‬means ‫( مقدارمها‬at the measure of two bows length)110
 ‫مل تدرك‬means ‫( مل يصل احد اليها‬no-one shall ever be able to reach it)
 ‫ مل ترم‬means ‫( مل تطلب لعزة مكاهنا‬due to the distinction of the station it shall not be
sought after)

Grammar
 ‫ سريت‬has a fatha on the ‫ ت‬and it is a verb with its subject
 ‫ من حرم ليال ايل حرم‬are both connected to ‫سريت‬
 ‫ كما‬where ‫ ك‬is a preposition and the ‫ ما‬is in the genitive case, it is also ‫( مصدرية‬it
gives the following verb the meaning of its infinitive)

109
‫ القرينة‬is a clause which is considered to be connected with a similar clause preceding or following it,
together they are known as ‫القرينتان‬

‫ قاب‬is the portion of the bow that is between the part that is grasped by the hand and the curved extremity,
110

there are two of these in every bow known as ‫ قابان‬According to some, the following verse of the Qur’ān is an
inverted phrase: ‫ فكان قاب قوسني‬meaning ‫قوس‬ ‫‘ فكان قايب‬And he was at the measure of the two portions between
the part that which is grasped by the hand and each of the curved extremities of a bow.’ It has also been said
that it means, at (the distance of) the length of two bows.

128
  ‫ سري البدر‬is a verb and its subject, and this is the complement of ‫ما‬
 ‫ يف داج‬is connected to ‫سري‬
 ‫ من الظلم‬has a dhamma on the ‫ ظ‬a fatha on the ‫ ل‬and it is the qualification of ‫داج‬
 ‫ وبت‬has a kasra on the ‫ ب‬a fatha on the ‫ ت‬with tanwīn and it is an defective verb of
the perfect tense with the ‫ ت‬as its subject-noun

 ‫ ترقي‬has a fatha on the ‫ ت‬and the ‫ ق‬and it is the predicate of ‫بت‬

 ‫ ايل‬is a preposition
 ‫ ان‬has a fatha on the ‫ أ‬and it is ‫( موصول حريف‬a conjunct noun)
 ‫ نلت‬has a kasra on the ‫ ن‬a fatha on the ‫ت‬ and the verb with its subject is the

complement of ‫مصدرية‬ ‫ ان‬Thus, ‫ ان‬and its complement explain an infinitive which is

genitive due to ‫ايل‬

 ‫ منزلة‬is the object of ‫نلت‬

 ‫ من قاب‬is the qualification of ‫منزلة‬
 ‫ قوسني‬has a fatha on the ‫ س‬and it is ‫مضاف اليه‬
 ‫ مل تدرك‬is constructed in the passive voice and its representative subject is hidden
within it, returning back to ‫منزلة‬

 ‫ ومل ترم‬has a dhamma on the ‫ ت‬a fatha on the ‫ ر‬and it is conjuncted to ‫مل تدرك‬
Meaning
O messenger of Allāh ‫ ﷺ‬you travelled by night from al-Masjid al-Harām to al-Masjid al-
Aqsā , just as the full moon travels in the dark night. You ‫ ﷺ‬did not cease to ascend until
you reached a close station to the divine presence at a distance of two bows length. This is
such a station that that no other Prophet other than you ‫ ﷺ‬has reached, nor has it been
sought after due to its distinction.

The comparison is to illustrate the speed of the journey, perfection, illumination and
traversing distances.111

111
‫ منازل‬is the plural of ‫ منزل‬which is the space which one traverses in a journey

129
 ‫والرسل تقدمي خمدوم علي خدم‬ ‫وقدمتك مجيع االنبياء هبا‬

There all of the Prophets gave you precedence. The Messengers too, as servants give way to
their master.

‫يف موكب كنت فيه صاحب العلم‬ ‫وانت ختترق السبع الطباق هبم‬

You broached the seven-tiered skies, with them behind you, in a procession where you were
the standard bearer!

 ‫ التقدمي‬is the opposite of ‫( التأخري‬deferment) and ‫( املقدم‬the one who has precedence) is
at the status of ‫( املخدوم‬a master) and the ‫( املتأخر‬the one who is deferred) is at the
level of ‫( اخلادم‬a servant)

 ‫ اخترق الطريق‬means that he traversed the path (‫)قطعه‬

 ‫السبع الطباق‬ are ‫السماوات السبع‬ (the seven skies), derived from the verse of the

Qur’ān:112 ‫طِبَاقًا‬ ٍ‫( الَّذِي خَلَقَ سَبْعَ سَمَاوَات‬The One Who created the seven heavens atop
each other). ‫ الطباق‬is the plural of or and it means that some heavens are on top of
others, with different realities. Al-Kamāl al-Damīrī relates from Ka’b al-Ahbār that he
said, ‘Allāh ‫ تعاىل‬created the first sky from confined water (‫مكفوف‬ ‫)موج‬, the second
from rock, the third from iron, the fourth from copper (‫)حناس‬, the fifth from silver,
the sixth from gold and the seventh from ruby.’
 ‫موكب‬ is a procession of cavaliers (‫الفرسان‬ ‫)اجلماعة من‬, the signification here is a
procession of Angels
 ‫ العلم‬is ‫( رمح يف رأسه راية‬a spear with a flag tied upon the top, i.e. a standard). Here,
the meaning of ‫العلم‬ ‫ صاحب‬is the chief of a nation, the one who has precedence over
them; the intention is not however, the standard-bearer

Grammar
 ‫ وقدمتك مجيع‬consists of a verb, its object and its subject
 ‫ االنبياء‬is ‫مضاف اليه‬

112
Surah 67:3

130
  ‫ هبا‬is connected to ‫ قدمتك‬the ‫ ب‬is ‫( الظرفية‬adverbial)113 and the ‫ ها‬refers back to ‫املنزلة‬
(see the previous verse)
 ‫ والرسل‬For the genitive case it is conjuncted to ‫ االنبياء‬by means of conjuncting ‫اخلاص‬
(the specific) to ‫( العام‬the general). For the nominative case, it is conjuncted to ‫مجيع‬
and for the accusative case it is considered as ‫معه‬ ‫( مفعول‬the comitative object)
 ‫ تقدمي‬is ‫( مفعول مطلق‬an unrestricted object)
 ‫ خمدوم‬is ‫مضاف اليه‬
 ‫ علي خدم‬has a fatha on the ‫ خ‬and the ‫ د‬and it is connected ‫تقدمي‬
 ‫ وانت‬is the inceptive
 ‫ ختترق السبع‬consists of a verb, its subject and its object, this is the predicate of ‫انت‬
 ‫ الطباق‬has a kasra on the ‫ ط‬and it is the qualification of ‫السبع‬
 ‫ هبم‬is connected to an omitted ‫ حال‬i.e. ‫( مارا هبم‬passing by them)
 ‫ يف موكب‬has a fatha on the ‫ م‬a kasra on the ‫ ك‬and it is also connected to the omitted
‫حال‬
 ‫ كنت‬has a fatha on the ‫ ت‬and it is a defective verb of the perfect tense with the ‫ت‬
as its subject-noun
 ‫ فيه‬is connected to ‫ كان‬and the pronoun is in reference to ‫موكب‬
 ‫ صاحب‬is the predicate of ‫كان‬
 ‫ العلم‬has a fatha on the ‫ ع‬and the ‫ ل‬and it is ‫مضاف اليه‬
Meaning
All of the Prophets and Messengers ‫ عليهم السالم‬gave you ‫ ﷺ‬precedence in status, such
precedence that is given to the master over his servants. And you traversed the seven skies,
one after another, in such a state that you passed by one messenger after another. Indeed
you passed by Adam ‫ عليه السالم‬in the first sky, Īsā ‫ عليه السالم‬and Yahyā ‫ عليه السالم‬in the
second sky, Yūsuf ‫عليه السالم‬ in the third sky, Idrīs ‫عليه السالم‬ in the fourth sky,

113
Denotes time and place, adverbially

131
Hārūn ‫ عليه السالم‬in the fifth sky, Mūsā ‫عليه السالم‬ in the sixth sky, and Ibrāhīm ‫السالم‬ ‫ عليه‬in
the seventh sky. And in the group of the noble Angels you are the possessor of salutation
and honour (‫واالكرام‬ ‫)صاحب التحية‬.

‫من الدنو وال مرقي ملستنم‬ ‫حيت اذا مل تدع شأوا ملستبق‬

Until your closeness left no space for others on the quest; nor summit for others to attain.

 ‫ حيت‬here is the ‫( غاية‬limit) of ‫( ختترق‬you traversed until…)

 ‫ تدع‬means ‫( تترك‬you left)
 ‫ شأوا‬means ‫( غاية‬aspiration)
 ‫ ملستبق‬means ‫( ساع لسبق‬the who hastens to achieve precedence)
 ‫ الدنو‬means ‫( القرب‬proximity)
 ‫ مرقي‬is the place of ascension
 ‫ ملستنم‬means ‫( طالب الرفعة‬the one who seeks loftiness)
Grammar
 ‫ حيت‬is ‫( حرف غاية‬a particle denoting the end of an extent)
 ‫ اذا‬is ‫( ظرف زمان‬an adverbial noun of time) without the meaning of ‫( الشرط‬condition)
 ‫مل تدع‬has a fatha on the ‫ د‬and consists of the ‫ جازم‬and the ‫جمزوم‬
 ‫ شأوا‬has a fatha on the ‫ ش‬a sākin on the ‫ أ‬and it is the object of ‫تدع‬
 ‫ ملستبق‬has a dhamma on the ‫ م‬a sākin on the ‫ س‬a fatha on the ‫ ت‬a kasra on the ‫ ب‬and
with ‫الدنو‬ ‫ من‬they are both connected to ‫تدع‬
 ‫ وال مرقي‬has tanwīn and it is conjuncted to ‫شأوا‬
 ‫ ملستنم‬has a dhamma on the first ‫ م‬a sākin on the ‫ س‬a fatha on the ‫ ت‬a kasra on the ‫ن‬
and it is also connected to ‫تدع‬

Meaning
You did not cease to traverse until such a time, in which you did not leave any aspiration for
the one seeking precedence in proximity, nor did you leave any place of ascension for the
one seeking loftiness.

132
 ‫نوديت بالرفع مثل املفرد العلم‬ ‫خفضت كل مقام باالضافة اذ‬

All other ranks lay beneath you in conjunction, when see! you are addressed directly, your
noun alone His object.

‫عن العيون وسر أي مكتتم‬ ‫كيما تفوز بوصل أي مستتر‬

All this that you should triumph through Arrival. Hidden from sight – how hidden a secret!

 ‫ اخلفض‬is the opposite of ‫( الرفع‬elevation), meaning a state of diminution in terms of

rank
 ‫ املقام‬means a rank
 ‫ االضافة‬means ‫( النسبة‬connection)
 ‫ النداء‬means proclamation
 ‫ املفرد‬is one who is unique amongst his people
 ‫ العلم‬is a distinguished and well-known person with a high standing
 ‫ تفوز‬means ‫( تظفر‬you are victorious)
 ‫ الوصل‬is the opposite of ‫( القطع‬disconnection)
 ‫ املستتر‬means ‫( احملجوب‬concealed)
 ‫ العيون‬is the plural of ‫( العني‬eye)
Grammar
 ‫ خفضت‬has a fatha on the ‫ ت‬and it is a verb with its subject
 ‫ كل‬is its object
 ‫ مقام‬has a fatha on the ‫ م‬and it is ‫مضاف اليه‬
 ‫ باالضافة‬is connected to ‫خفضت‬
 ‫ اذ‬is an adverbial noun for the perfect tense and it is also connected to ‫خفضت‬
 ‫ نوديت‬has a dhamma on the ‫ ن‬a kasra on the ‫ ي‬it is a verb of the perfect tense and it
is indeclinable as it is in the passive voice (‫للمفعول‬ ‫)مبين‬, with the ‫ت‬ as its
representative subject

133
  ‫ بالرفع‬is connected to ‫نوديت‬
 ‫مثل‬ is the qualification of an omitted infinitive (‫حمذوف‬ ‫)مصدر‬114 and it is in the

accusative case as it is ‫( مفعول مطلق‬an unrestricted object)

 ‫ املفرد‬is ‫مضاف اليه‬
 ‫ العلم‬has a fatha on the ‫ ع‬and the ‫ ل‬and it is the qualification of ‫املفرد‬
 ‫ كي‬is a causative preposition and the ‫ما‬ is extra

 ‫ تفوز‬is a verb of the imperfect tense in the accusative case due to an implied ‫ ان‬after
‫كي‬
 ‫ بوصل‬is connected to ‫تفوز‬
 ‫ أي‬has a fatha on the hamza, a tashdīd on the ‫ ي‬with kasra and it is the qualification
of ‫وصل‬

 ‫ مستتر‬is ‫مضاف اليه‬

 ‫ عن العيون‬is connected to ‫مستتر‬
 ‫ وسر‬has a kasra on the ‫ س‬and it is conjuncted to ‫وصل‬
 ‫أي‬ has a fatha on the hamza, a tashdīd on the ‫ ي‬with kasra and it is the qualification

of ‫سر‬

 ‫ مكتتم‬has a dhamma on the ‫ م‬a fatha on each ‫ ت‬and it is ‫مضاف اليه‬

Meaning
In respect to your rank, you ‫ ﷺ‬have humbled every other rank when you ‫ ﷺ‬were
proclaimed with elevation, a proclamation of the distinguished and unique, so that you ‫ﷺ‬
may triumph by attaining that which is concealed from the eyes of the onlookers – how
hidden a sight, and by obtaining the secret concealed from all except you ‫ – ﷺ‬how hidden
a secret.

The collection of the words ‫ اخلفض‬- ‫ االضافة‬- ‫ النداء‬- ‫ الرفع‬-‫ املفرد‬- ‫ العلم‬in the first verse is a
beautiful collection (due to their grammatical connotations)

The omitted infinitive is ‫نداء‬

114

134
 ‫و جزت كل مقام غري مزدحم‬ ‫فحذت كل فخار غري مشترك‬

Unrivalled were the proud honours you received. None other was with you as you gained
each degree.

‫و عز ادراك ما اوليت من نعم‬ ‫و جل مقدار ما وليت من رتب‬

How glorious, the precious ranks you were granted! How hard to list the graces you
received!

 ‫ احليازة‬means ‫( اجلمع‬collection)
 ‫ الفخار‬is a source of pride regarding particular qualities
 ‫ املشترك‬is the opposite of ‫( املختص‬distinguished)
 ‫ اجلواز‬means ‫( املرور‬traversal)
 ‫ املقام‬means a rank
 ‫ االزدحام‬means ‫( املزامحة‬competition)
 ‫ جل‬means ‫( عظم‬to be great)
 ‫ املقدار‬means ‫( القدر‬status)
 ‫ ما وليت‬means ‫( قلدت‬that which you have been entrusted) i.e. its affairs have been
conferred to you
 ‫ الرتب‬is the plural of ‫( رتبة‬a high rank)
 ‫ عز الشئ‬means the thing became difficult – impossible
 ‫ االدراك‬here means ‫( الوجدان‬perception)
 ‫ اوليت‬means (you have been given)
 ‫ النعم‬is the plural of ‫( نعمة‬blessing)
Grammar
 ‫ فحذت‬has a dhamma on the ‫ ح‬a sākin on the ‫ ذ‬a fatha on the ‫ ت‬and it is a verb with
its subject
 ‫ كل‬is its object
 ‫ فخار‬has a fatha on the ‫ ف‬and the ‫ خ‬and it is ‫مضاف اليه‬
135
 ‫ غري‬is in the accusative case (a fatha on the ‫ )ر‬as it is the qualification of ‫كل‬
 ‫ مشترك‬has a fatha on the ‫ ر‬and it is ‫مضاف اليه‬
 ‫ و جزت‬has a dhamma on the ‫ ج‬a sākin on the ‫ ز‬and it is a verb with its subject
 ‫ كل‬is its object
 ‫ مقام‬has a fatha on the ‫ م‬and it is ‫مضاف اليه‬
 ‫ غري‬is in the accusative case (a fatha on the ‫ )ر‬as it is the qualification of ‫كل‬
 ‫ مزدحم‬has a dhamma on the ‫ م‬a sākin on the ‫ ز‬a fatha on the ‫ د‬and ‫ ح‬and it is ‫مضاف‬
‫اليه‬
 ‫ و جل‬has a fatha on the ‫ ج‬and it is a verb of the perfect tense
 ‫ مقدار‬is its subject
 ‫ ما‬is ‫( موصول امسي‬a conjunct noun) in the genitive position due to ‫( االضافة‬annexation
with ‫)مقدار‬

 ‫ وليت‬has a dhamma on the ‫ و‬a tashdīd on the ‫ ل‬with kasra, a sākin on the ‫ ي‬a fatha
on the ‫ ت‬and it is an indeclinable verb of the past tense, in the passive voice – the ‫ت‬

being its representative subject. This is the ‫( صلة‬complement) of ‫ ما‬and the returning

pronoun has been omitted i.e. ‫ وليته‬you have been entrusted (it)

 ‫ من رتب‬has a dhamma on the ‫ ر‬a fatha on the ‫ ت‬and it is the explication of ‫ ما‬and it
is connected to ‫وليت‬

 ‫ و عز‬has a fatha on the ‫ ع‬and ‫ز‬ with tashdīd, and it is a verb of the past tense

conjuncted to ‫جل‬

 ‫ ادراك‬has a kasra on the hamza and it is the subject of ‫عز‬

 ‫ ما‬is ‫( موصول امسي‬a conjunct noun) in the genitive position due to ‫( االضافة‬annexation
with ‫)ادراك‬
 ‫ اوليت‬has a dhamma on the hamza, a sākin on the ‫ و‬a kasra on the ‫ ل‬and it is an
indeclinable verb of the past tense, in the passive voice. This is the ‫( صلة‬complement)

136
 of ‫ ما‬and the returning pronoun has been omitted i.e. ‫ اوليته‬you have been entrusted
(it)
 ‫ من نعم‬has a kasra on the ‫ ن‬a fatha on the ‫ ع‬and it is the explication of ‫ ما‬and it is
connected to ‫اوليت‬

Meaning
You ‫ ﷺ‬have collected every single honour, independently, without any other participant.
You ‫ ﷺ‬have traversed each and every station, solely yourself, without any competitor.
How great is the noble position you ‫ ﷺ‬have been entrusted, that it is impossible to attain
the perfection of the exalted qualities which you ‫ ﷺ‬have been granted.

In terms of rhetoric, the first verse uses paronomasia (‫احملرف‬ ‫ )اجلناس‬by using ‫ حذت‬and ‫جزت‬
The second verse contains ‫اجلناس الناقص‬ (defective paronomasia) by using ‫ وليت‬and ‫اوليت‬
(see footnote 88)

‫من العناية ركنا غري منهدم‬ ‫بشري لنا معشر االسالم ان لنا‬

Good news for us, people of Islam! For we possess a pillar of God’s care that shall not be
overthrown.

‫باكرم الرسل كنا اكرم االمم‬ ‫ملا دعا اهلل داعينا لطاعته‬

When God, our Summoner, called us to serve Him through the noblest of Messengers, we
became the noblest of nations.

 ‫بشري‬ is a noun derived from the word which is generally used to indicate glad
tidings, useful for mankind
 ‫ املعشر‬is a collective body whose state of circumstances is one
 ‫ العناية‬is from ‫( عين حباجيت‬he became concerned with my need) i.e. ‫اعتين هبا‬
 ‫( ركن الشئ‬the pillar of something) is that which can be depended upon (‫)ما يعتمد عليه‬
 ‫ االهندام‬means ‫( التغري‬ceasing to have the quality which it had)
 ‫ دعا‬means ‫( مسي‬to name)
 ‫( داعينا‬one who invites us) i.e. the messenger ‫ﷺ‬

137
  ‫ الطاعة‬is the opposite of ‫املعصية‬
 ‫ االمم‬is the plural of ‫( االمة‬a nation)
Grammar
 ‫ بشري‬is the inceptive and its qualification has been omitted, i.e. ‫( بشري عظيمة‬great
glad tidings)
 ‫ لنا‬is its predicate
 ‫معشر‬ is accusative due to distinction (‫ )االختصاص‬with an omitted verb, the

implication being ‫( اخص‬I specify)

 ‫ االسالم‬is ‫مضاف اليه‬
 ‫ ان‬can be read with a kasra or a fatha on the hamza, and a tashdīd on the ‫ن‬
 ‫ لنا‬is the prefaced predicate of ‫ان‬
 ‫ من العناية‬has a kasra on the ‫ ع‬a fatha on the ‫ ن‬and it is the ‫ حال‬of the pronoun in ‫لنا‬
 ‫ ركنا‬is the deferred subject-noun of ‫ان‬
 ‫ غري‬is in the accusative case as it is the qualification of ‫ركنا‬
 ‫ منهدم‬is ‫مضاف اليه‬
 This clause is ‫تعليلية‬ (causative), if ‫ان‬ is read with a kasra on the hamza then it is

‫( تعليل مستأنف‬an inceptive causation)115 whereas if it is read with a fatha, then a ‫الم‬
‫( العلة‬causative particle) has been implied, i.e. ‫الن‬
 ‫ ملا‬has fatha on the ‫ ل‬a tashdīd on the ‫ م‬and it is either ‫( حرف وجود لوجود‬a particle
indicating an occurence due to another)116 or ‫حني‬ ‫( ظرف مبعين‬an adverbial noun with
the import of ‘when’) according to two opinions
 ‫ دعا اهلل‬comprises a verb and its subject

115
This occurs during a sentence, but the causation is detached from the clause preceding it
Its definition is as follows: ‫( حرف يدل على وجود شيء لوجود غريه‬a particle indicating the presence of something
116

due to the presence something else)

138
  ‫ داعينا‬is its object, the ‫ ي‬is given sākin according to the dialect of those who decline
‫( االسم املنقوص‬the defective noun) in all three cases through the implication of vowel
points117
 ‫ لطاعته‬is connected to ‫داعينا‬
 ‫ باكرم‬consists of the preposition and the genitive, and it is connected to ‫دعا‬
 ‫ الرسل‬has a sākin on the ‫ س‬and it is ‫مضاف اليه‬
 ‫ كنا‬consists of ‫ كان‬and its subject-noun
 ‫ اكرم‬is its predicate
 ‫ االمم‬is ‫مضاف اليه‬
 ‫ كنا اكرم االمم‬This clause is the ‫( جواب‬complement) of ‫ملا‬
Meaning
Great glad tidings are for us, O Muslims, because we have a permanent law that shall not be
abrogated. And when Allāh ‫سبحانه وتعاىل‬ named our prophet ‫ ﷺ‬as the noblest of all
messengers, we became the most honoured nation from all those nations to have preceded
Islām. The proof for this is the verse of the Qur’ān:118 ِ‫ كُنتُم خَريَ أُمَّةٍ أُخرِجَت لِلنَّاس‬i.e. you are
the best nation. And his nation is superior to all nations only because he ‫ ﷺ‬is the best of all
messengers.

This means that the sākin remains on the ‫ ي‬in all cases, whereas an alternate view (and the most common)
117

is that the ‫ ي‬is given a fatha when the word is in the accusative case (as is the occurrence here)
118
Surah Āle Imrān

139
 ‫كنبأة اجفلت غفال من الغنم‬ ‫راعت قلوب العدا انباء بعثته‬

News that he was sent, made foemen quake, just as a lion’s roar shakes heedless sheep.

‫حيت حكوا بالقنا حلما علي وضم‬ ‫ما زال يلقاهم يف كل معترك‬

On every battlefield he did not shy to meet them, until lances made them seem like flesh
upon a butcher’s block.

 ‫ راعت‬means ‫( افزعت‬to frighten)

 ‫ العدا‬are ‫( االعداء‬enemies)
 ‫ االنباء‬means ‫( االخبار‬news)
 ‫ البعثة‬means ‫( الرسالة‬sending forth)
 ‫ النبأة‬means ‫( الصرخة‬roar)119
 ‫ اجفلت‬means ‫( افزعت‬to frighten)
 ‫ غفال‬is the plural of ‫ اغفل‬and it means ‫( بليد‬stupid). ‫( غافل‬Headless) is one who has no
perception of clear instructions
 ‫( الغنم‬sheep) is ‫( اسم جنس‬a generic noun)
 ‫ املعترك‬is the place of battle (‫ )موضع االعتراك‬and it is (meant by this) ‫االزدحام يف احلرب‬
(the feriocity of battle)
 ‫ حكوا‬means ‫( شاهبوا‬to resemble)
 ‫ القنا‬is the plural of ‫ قناة‬which is a spear (‫)الرمح‬
 ‫ الوضم‬is that upon which the butcher places the meat to be cut (i.e. a butchers block)
in preparation for the customer

Grammar
 ‫ راعت‬is a verb of the perfect tense and the ‫ ت‬is for the feminine form
 ‫ قلوب‬is its prefaced object
 ‫ العدا‬can be read with a kasra or a dhamma on the ‫ ع‬and it has ‫( قصر‬see footnote 13).
This is ‫اليه‬ ‫مضاف‬
119
‫ الصرخة‬may mean a scream, however the signification with sheep suggests that the roar of a lion is intended

140
 ‫ انباء‬has a fatha on the first hamza, a sākin on the ‫ ن‬a fatha on the ‫ ب‬and madd. This
is the deferred subject of ‫راعت‬

 ‫ بعثته‬has a kasra on the ‫ ب‬a fatha on the ‫ ث‬a kasra on the ‫ ت‬and this is ‫مضاف اليه‬
 ‫ كنبأة‬has a fatha on the ‫نأ‬ a sākin on the ‫ ب‬a fatha on the hamza and it is in the
position of the denotative of state (‫ )حال‬for ‫انباء‬

 ‫ اجفلت‬is a verb of the perfect tense with its subject hidden within it returning back to
‫ نبأة‬and the following clause is its ‫( صفة‬epithet)
 ‫ غفال‬has a dhamma on the ‫ غ‬a sākin on the ‫ ف‬and it is the object of ‫اجفلت‬
 ‫ من الغنم‬has a fatha on the ‫ غ‬and the ‫ ن‬and it is the qualification of ‫ غفال‬The ‫ من‬is for
‫( بيان‬explication)
 ‫ ما‬is ‫( حرف نفي‬a particle of negation)
 ‫ زال‬is a defective verb (see footnote 23) of the perfect tense and its subject-noun is
hidden within it returning back to the messenger ‫ﷺ‬
 ‫ يلقاهم‬has a dhamma on the ‫ م‬and it is a verb of the imperfect tense, the subject and
object are hidden within it – the pronoun referring to the ‘enemies’ from amongst
the disbelievers. This clause is in the accusative position as the predicate of ‫زال‬

 ‫ يف كل‬is connected to ‫يلقاهم‬

 ‫ معترك‬has a dhamma on the ‫ م‬a sākin on the ‫ ع‬a fatha on the ‫ ت‬and the ‫ ر‬and this is
‫مضاف اليه‬
 ‫ حيت‬is ‫( حرف ابتداء‬a particle of inception)
 ‫ حكوا‬has a fatha on the ‫ ح‬and the ‫ ك‬and it is a verb of the perfect tense. Its subject
is the pronoun referring back to ‫العدا‬

 ‫ بالقنا‬has a fatha on the ‫ ق‬and the ‫ ن‬and it is connected to ‫حكوا‬

 ‫ حلما‬has a fatha on the ‫ ل‬a sākin on the ‫ ح‬and it is the object of ‫حكوا‬
 ‫ علي وضم‬has a fatha on the ‫ و‬and the ‫ ض‬and it is the qualification of ‫حلما‬

141
Meaning
Indeed the news of the messenger ‫ ﷺ‬being sent frightened the hearts of enemies and
unsettled their state of affairs just as the roar of the lion frightens the hearts of the heedless
sheep. The messenger ‫ ﷺ‬did not cease to fight them until he ‫ ﷺ‬carved them up, and
they ended up like discarded meat upon the ground, eaten by predators, wild beasts and
birds.

In terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫باملشتق‬ ‫ )اجلناس الشبيه‬where the
two words resemble each other due to the similarity of their derivation (see footnote 16) by
using ‫ انباء‬and ‫نبأة‬

‫أشالء شالت مع العقبان و الرخم‬ ‫ودوا الفرار فكادوا يغبطون به‬

They longed to run away, almost jealous of the carrion borne away by hawks and vultures.

‫ما مل تكن من ليايل االشهر احلرم‬ ‫متضي الليايل و ال يدرون عدهتا‬

The nights kept passing, but they forgot how many, apart from the nights of the Sacrosanct
Months.

 ‫ ودوا‬means (to long for)

 ‫ الفرار‬means ‫( اهلرب‬escape)
 ‫ يكاد‬means ‫( يقارب‬to be close)
 ‫ الغبطة‬is the wish to be in a like condition as the envied person without desiring that it
should pass away from the latter (‫زواهلا‬ ‫)متين مثل حال املغبوط و مل يرد‬
 ‫ أشالء‬is the plural of (‫ )شلو‬with a kasra on the ‫ ش‬and a sākin on the ‫ ل‬and it means
‫( العضو من اللحم‬a severed limb of flesh)
 ‫ شالت‬means ‫( ارتفعت‬to be raised)
 ‫ العقبان‬is the plural of ‫( عقاب‬eagle)
 ‫ الرخم‬is the plural of ‫( رمخة‬a vulture) and it is a type of bird which resembles the ‫النسر‬
(an eagle) and is fond of alighting upon carcasses
 ‫ متضي‬means ‫( متروا‬to pass)

142
  ‫ الليايل‬is a non-analogous plural of ‫( ليلة‬a night). The intended meaning is days and
nights, but the latter has been specified because enduring worries at night is more
severe
 ‫ ال يدرون‬means ‫( ال يعلمون‬they do not know)
 ‫ العدة‬means ‫( العدد‬the number)
 ‫االشهر احلرم‬ (the sacred months) are four: ‫احملرم‬ ‫ذو احلجة‬ ‫ذو القعدة‬ ‫رجب‬
‫ احلرم‬is the plural of ‫( حرام‬sacred)

Grammar
 ‫ ودوا‬has a fatha on the ‫ و‬a dhama on the ‫ د‬and it is a verb of the perfect tense with
the pronoun as its subject referring to ‫العدا‬
 ‫ الفرار‬has a kasra on the ‫ ف‬and it is the object of ‫ودوا‬
 ‫ فكادوا‬is a (defective) verb of the perfect tense and the pronoun is its subject-noun
 ‫ يغبطون‬has a fatha on the ‫ ي‬a sākin on the ‫ غ‬a kasra on the ‫ ب‬a dhamma on the ‫ط‬
and it is a verb of the imperfect tense with its subject. This clause is in the accusative
position as the predicate of ‫كاد‬

 ‫ به‬is connected to ‫ يغبطون‬and the pronoun is referring back to ‫الفرار‬

 ‫ أشالء‬has a fatha on each of the two hamza, a sākin on the ‫ ش‬a fatha on the ‫ ل‬and it
has madd without nunation due to necessity, this is because it was originally ‫أشالو‬
then the ‫ و‬is transformed into hamza due to the extremity (‫ )تطرف‬of the ‫ و‬after an

extra (alif – ‫ )ا‬just like ‫ مساء‬This is the object of ‫يغبطون‬

 ‫ شالت‬is a verb of the perfect tense and its subject is hidden within it returning back
to ‫ أشالء‬This clause is the qualification of ‫أشالء‬

 ‫ مع‬can be read with a fatha on the ‫ ع‬or a kasra and it is connected to ‫شالت‬
 ‫ العقبان‬has a kasra on the ‫ ع‬and it is ‫مضاف اليه‬
 ‫ و الرخم‬has a fatha on the ‫ ر‬and the ‫ خ‬and it is conjuncted to ‫العقبان‬

143
  ‫ متضي الليايل‬consist of a verb, its subject and an omitted conjunction i.e. ‫( و االيام‬and
days) similar to the following example ‫والربد‬ ‫( سرابيل تقيكم احلر اي‬clothes protect from
the heat – and the cold)
 ‫ و ال‬is ‫( حرف نفي‬a particle of negation)
 ‫ يدرون‬is a verb of the imperfect tense with its subject
 ‫ عدهتا‬has a kasra on the ‫ ع‬and it is the object of ‫يدرون‬
 ‫ ما‬is ‫( ظرفية مصدرية‬adverbial and gives the following verb the meaning of its infinitive)
 ‫ مل تكن‬is the complement of ‫ ما‬and the subject-noun of is hidden within it returning
back to ‫الليايل‬

 ‫ من ليايل‬is the predicate of ‫تكن‬

 ‫ االشهر‬is ‫مضاف اليه‬
 ‫ احلرم‬has a dhamma on the ‫ ح‬and the ‫ ر‬and it is the qualification of ‫االشهر‬
Meaning
The enemies longed to flee from battle due to the severity of the response they would be
met with, such that they would be overpowered by it. They wished that they could attain
the same fortune as the limbs of their comrades when the birds would swoop down and eat
to their preference from the remains and carry away whatever they desired, so that they
would be liberated from their current position.

For indeed, whenever the human being finds himself in a difficult position, and he cannot
locate an escape from his impediment nor be free from his difficulty, he wishes for death.
And when he is overtaken by fear, he cannot distinguish between days and nights, nor can
he accurately surmise them. Therefore the days and nights continue to pass by them, whilst
they have no knowledge as to their number due to the severity of the fighting they are
faced with. Thus, whenever the sacred months begin they recognise the number of days and
nights since the messenger ‫ ﷺ‬desists from fighting in these months out of consideration of
their sanctity and in fulfillment of their rights.

144
 ‫بكل قرم ايل حلم العدا قرم‬ ‫كامنا الدين ضيف حل ساحتهم‬

As though Religion were a guest come upon their gate, met by voracious foes hungry for
their flesh.

 ‫ الدين‬means Islām
 ‫ حل‬means ‫( نزل‬to descend)
 ‫ الساحة‬means ‫( املكان‬place)
 ‫ قرم‬with a sākin on the ‫ ر‬means ‫( السيد‬a man of distinction) and with a kasra it means
a strong desire for flesh i.e. a strong desire to kill the enemies of the religion

Grammar
 ‫ كامنا‬is ‫( حرف تشبيه مهمل‬an inactive particle of comparison – see footnote 73)
 ‫ الدين‬has a kasra on the ‫ د‬and it is the inceptive
 ‫ ضيف‬is its predicate
 ‫ حل‬has a fatha on the ‫ ح‬and it is a verb of the perfect tense with its subject hidden
within it returning back to ‫ضيف‬

 ‫ ساحتهم‬is ‫( مفعول فيه‬the vessel in which the verb occurs – see footnote 82) of ‫ حل‬This
clause is the qualification of ‫ضيف‬

 ‫ بكل‬is connected to ‫حل‬

 ‫ قرم‬has a fatha on the ‫ ق‬a sākin on the ‫ ر‬and it is ‫مضاف اليه‬
 ‫ ايل حلم‬is connected to the second ‫( قرم‬the one at the end of the verse)
 ‫ العدا‬has a kasra on the ‫ ع‬and ‫( قصر‬shortened ‫ )ا‬This is ‫مضاف اليه‬
 ‫ قرم‬has a fatha on the ‫ ق‬a kasra on the ‫ ر‬and it is the qualification of the previous
with a sākin on the ‫ر‬

Meaning
It is as though the religion of Islām is a guest that has descended upon the courtyard of the
distinguished companions (‫)الصحابة‬, having a voracious appetite to kill the disbelievers and
to tear their flesh.

145
In terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫احملرف‬ ‫ )اجلناس‬where the two
words differ in the vowelisation of the letters but agree in the type, number and the
sequence of the letters by using ‫ قرم‬with a sākin on the ‫ ر‬and ‫ قرم‬with a kasra on the ‫( ر‬see
footnote 27)

‫يرمي مبوج من االبطال ملتطم‬ ‫جير حبر مخيس فوق ساحبة‬

A sea-like host riding swift steeds, casting forth a wave of surging heroes.

‫يسطو مبستأصل للكفر مصطلم‬ ‫من كل منتدب هلل حمتسب‬

Volunteers for God, hoping for His reward, heroic and bold in uprooting disbelief.

 ‫ البحر‬is a metaphor (‫ )كناية‬to denote ‫( الكثرة‬multitude)

 ‫ اخلميس‬means ‫( اجليش‬an army), it is named as ‫ مخيس‬because an army consists of five
parts: the vanguard (‫)املقدمة‬, the main (‫)القلب‬, the right wing (‫)امليمنة‬, the left wing

(‫ )امليسرة‬and the rear (‫)الساقة‬120

 ‫ خيل ساحبة‬is an epithet given to a horse, meaning that it stetches forth its fore legs
well in running – like one does to the arms in swimming
 ‫ االبطال‬is the plural of ‫ بطل‬with a fatha on the ‫ ط‬which means a courageous man
(‫)الشجاع‬

 ‫ موج ملتطم‬when waves clash due to their multitude (‫)دخل بعضه علي بعض لكثرته‬
 ‫ املنتدب‬means ‫( اجمليب‬the respondent), it is said ‫( ندبه لكذا فانتدب‬i.e. he summoned him
for such a reason so he responded)
 ‫ احملتسب‬is one who performs goodness, seeking thereby a reward
 ‫ يسطو‬means ‫( يصول‬to attack)
 ‫ مستأصل للكفر‬means (to eradicate disbelief from its root)
 ‫ االصطالم‬means ‫( االستئصال‬eradication)121

120
This has been mentioned in al-Qāmūs
121
This has been mentioned in al-Sihāh

146
Grammar
 ‫ جير‬has a dhamma on the ‫ ج‬and it is a verb of the imperfect tense with its subject
hidden within it returning back to ‫الضيف‬

 ‫ حبر‬has a sākin on the ‫ ح‬and it is its object

 ‫ مخيس‬has 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
‫جير‬
 ‫ ساحبة‬has a kasra on the ‫ ب‬and it is ‫ مضاف اليه‬The qualified noun (‫ )منعوت‬has been
omitted, its implication being – ‫ساحبة‬ ‫خيل‬
 ‫ يرمي‬has a fatha on the ‫ ي‬and it is a verb of the imperfect tense with its subject
hidden within it returning back to ‫حبر‬

 ‫ مبوج‬consists of the preposition and the genitive and it is connected to ‫يرمي‬

 ‫ من االبطال‬is 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 االبطال‬by repeating the ‫من‬
 ‫ منتدب‬has a dhamma on the ‫ م‬a sākin on the ‫ ن‬a fatha on the ‫ ت‬a kasra on the ‫ د‬and
it is ‫اليه‬ ‫مضاف‬
 ‫ هلل‬is connected to ‫منتدب‬
 ‫ حمتسب‬has 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

 ‫ مبستأصل‬has 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. ‫الكفر‬ ‫( الصل‬for 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 ‫منتدب‬

Meaning
That guest (mentioned in the previous verse) is dragging an army surging forth like the
waves of the turbulent sea (riding) on top of gliding horses with each rider responding to
Allāh ‫وتعاىل‬ ‫ سبحانه‬seeking reward for his actions from Him ‫ سبحانه وتعاىل‬and attacking with a
vanquishing sword, eradicating the foundation of disbelief, destructive to its adherents.

‫من بعد غربتها موصولة الرحم‬ ‫حيت غدت ملة االسالم و هي هبم‬

Until the Religion of Islām became, through them, as one flesh, having once been exiled and
apart.

‫و خري بعل فلم تيتم و مل تئم‬ ‫مكفولة ابدا منهم خبري اب‬

Shielded for all time from evildoers by the best of fathers and husbands, so that no longer
were they orphans or widows.

 ‫ غدت‬means ‫( صارت‬it became)

 ‫ امللة‬means ‫( الشريعة‬the law)
 ‫ الغريبة‬means ‫( البعيدة عن اهلها‬distant from ones people)
 ‫ صلة الرحم‬means to make close ties with ones relations by behaving with kindness
and affection
 ‫ املكفول‬means ‫( الذى يقام حبقه‬the one who is ensured by an acknowledgement of its
responsibility)
 ‫ االبد‬means ‫( الدائم‬eternal)
 ‫ البعل‬means ‫( الزوج‬spouse)

148
  ‫( يتم الصىب‬with a kasra on the ‫) ت‬122 a child becomes an orphan when his father
passes away
 ‫( آمت املرأة‬the wife became a widow) when she is bereft of a husband
Grammar
 ‫ حيت‬is ‫( حرف ابتداء‬a particle of inception)
 ‫ غدت‬is a defective verb of the perfect tense
 ‫ ملة‬is its subject-noun
 ‫ االسالم‬is ‫مضاف اليه‬
 ‫ و هي هبم‬consists of the inceptive and its predicate, the pronoun ‫ هبم‬refers to ‫االبطال‬
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 خبري‬are both connected to ‫ مكفولة‬and the pronoun refers to ‫االبطال‬
 ‫ اب‬is ‫مضاف اليه‬
 ‫ و خري‬is in the genitive case and it is conjuncted to ‫خبري‬
 ‫ بعل‬is ‫مضاف اليه‬
 ‫ فلم تيتم‬has a fatha on both ‫ ت‬a sākin on the ‫ ي‬and consists of the ‫ جازم‬and the ‫جمزوم‬
 ‫ و مل تئم‬has a fatha on the ‫ ت‬a kasra on the hamza, and consists of the ‫ جازم‬and the
‫ جمزوم‬and it is conjuncted to ‫فلم تيتم‬

122
This meaning is apparent when the verb of the perfect tense is in the aforementioned pattern and the verb
of the imperfect tense (‫ )ييتم‬has a fatha on the ‫ ت‬on the pattern of ‫يسمع‬ ‫مسع‬
149
Meaning
The swords did not cease to vanquish (the enemy) until the religion of Islām became united
after its union had been severed. Its welfare being ensured by the best of fathers and the
best of husbands, i.e. the messenger ‫ ﷺ‬such that orphanhood does not transpire (in
respect to the father) nor does widowhood (in respect to the husband) because he ‫ ﷺ‬is
the father of the religion and its husband, in terms of affection for it people.

In terms of rhetoric (‫ )بديع‬the first verse uses ‫نشر‬ ‫( لف و‬complication and explication) due to
the negation of orphanhood after mentioning the presence of fatherhood, and the negation
of widowhood after mentioning the presence of husbandship.

‫ما ذا رآي منهم يف كل مصطدم‬ ‫هم اجلبال فسل عنهم مصادمهم‬

Mountains were they! Ask those who collided with them what they saw in them on every
field of honour.

‫فصول حتف هلم ادهي من الوخم‬ ‫و سل حنينا و سل بدرا و سل احدا‬

Ask Huneyn. Ask Badr. Ask Uhud. Fateful seasons, against evil worse than plague.

 ‫ اجلبال‬is the plural of ‫( جبل‬a mountain)

 ‫ تصادم الفارسان‬is when two horsemen encounter one another, physically
 ‫ املصطدم‬is a place of encounter (‫)موضع االصطدام‬
 ‫ حنني‬is 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 اهلالك‬types of destruction)
 ‫ احلتف‬means ‫( اهلالك‬destruction)
 ‫( ادهي‬more disastrous) is on the pattern of ‫ افعل‬and it is the elative (‫ )تفضيل‬of ‫الداهية‬
(disaster)
 ‫ الوخم‬means ‫( الوباء‬plague)

150
Grammar
 ‫ هم اجلبال‬consists 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 ‫االبطال‬

 ‫ 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 ‫ذا‬ ‫ ما‬is a single word in the accusative position
due to ‫رآي‬

 ‫ منهم يف كل‬are both connected to ‫رآي‬

 ‫ مصطدم‬has a dhamma on the first ‫ م‬a sākin on the ‫ ص‬a fatha on the ‫ ط‬and the ‫ د‬and
it is ‫اليه‬ ‫مضاف‬
 ‫ 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 (‫العام‬ ‫)عطف اخلاص علي‬123
 ‫ 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 to

123
In the first verse it is mentioned ‫سل مصادمهم‬ (ask their places of battle) – this is general. Then in the

second verse the specific places (‫احد‬ ‫ )حنني و بدر و‬have 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
 ‫ هلم‬is 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 ‫ادهي‬
Meaning
They 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 and
Uhud about them. They shall inform you that a devastating plague and destruction had
reigned upon the enemy.

‫من العدا كل مسود من اللمم‬ ‫املصدري البيض محرا بعد ما وردت‬

White swords shone red after their encounter with the black heads of the foemen.

‫اقالمهم حرف جسم غري منعجم‬ ‫و الكاتبني بسمر اخلط ما تركت‬

Like scribes whose pens, tracing with brown ink, left no body devoid of points and vowels.

 ‫ املصدري‬is the plural of ‫ مصدر‬and it is derived from their statement ‫ صدر عن املاء‬i.e.
‫( رجع عنه‬he returned from water) and thus ‫( اصدر غريه‬to cause something to return)
becomes ‫( مصدر‬returning)

 ‫ البيض‬is the plural of ‫ ابيض‬meaning ‫( السيوف املصقولة‬polished swords)

 ‫ محر‬is the plural of ‫( امحر‬red)
 ‫ الورود‬means ‫( االتيان‬arrival)
 ‫ 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 ‫( ملة‬with 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 ‫مجة‬

152
  ‫ السمر‬means ‫( الرماح‬spears)
 ‫ اخلط‬is 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 اخلطي‬are attributed
 ‫ االقالم‬is the plural of ‫( قلم‬pen), the intended meaning being ‫( اسنة الرماح‬the points of
the spears)
 ‫ احلرف‬means ‫( الطرف‬the extremity)
 ‫ منعجم‬is derived from ‫( اعجمت الكتاب‬I pointed the book)124 the original meaning of
the word is ‫العجمة‬ ‫( ازلت عنه‬I removed its need of clarity)

Grammar
 ‫ املصدري‬has 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 ‫ االبطال‬mentioned six verses prior to this
verse. The ‫ ن‬has been omitted (originally ‫ )املصدرين‬because it is ‫مضاف‬
 ‫ البيض‬is ‫مضاف اليه‬
 ‫ محرا‬has a dhamma on the ‫ ح‬and it is the ‫ حال‬of ‫البيض‬
 ‫ بعد‬is an adverbial noun of time, and it is accusative due to ‫املصدري‬
 ‫ 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 ‫اليه‬ ‫مضاف‬
 ‫ من اللمم‬has a kasra on the ‫ ل‬a fatha on the first ‫ م‬and it is the qualification of ‫مسود‬
124
With diacritical points

153
  ‫ و الكاتبني‬is conjuncted to ‫املصدري‬
 ‫ بسمر‬has a dhamma on the ‫ س‬a sākin the ‫ م‬and it is connected to ‫الكاتبني‬
 ‫ اخلط‬is ‫مضاف اليه‬
 ‫ ما‬is negative
 ‫ تركت اقالمهم‬consists 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
 ‫ غري‬is 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 ‫اليه‬ ‫مضاف‬

Meaning
Their polished swords returning, gleaming red from the blood of those killed in battle after
they had reached every black hair and their spears had pierced each and every body, not
leaving an extremity without the trace of laceration.

In terms of eloquence, the collection between ‫ الورود‬and ‫ الصدور‬in the first verse125 is a type

of ‫( املطابقة‬commensuration). The collection of ‫السواد‬ ‫( البياض و احلمرة و‬white, red and black) is
due to ‫النظري‬ ‫( مراعاة‬consideration of the interrelated).126

125
Meaning ‘arriving and returning’
126
It is an expression whereby the speaker combines one thing and something which is related to it
(‫يناسبه‬ ‫)وهو عبارة عن أن جيمع املتكلم بني أمر وما‬, in this case the colours
154
 ‫و الورد ميتاز بالسيما من السلم‬ ‫شاكي السالح هلم سيما متيزهم‬

In shining armour, theirs was a sign which set them apart, just as a rosebush may be
distinguished from an acacia.

‫فتحسب الزهر يف االكمام كل كمي‬ ‫هتدي اليك رياح النصر نشرهم‬

Winds 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 السالح اي حاده‬a man who exhibits the vehemence of weoponry, i.e. his
valour)
 ‫ السالح‬means armour
 ‫ سيما‬means ‫( العالمة‬sign)
 ‫ متيزهم‬means ‫( تعينهم عن غريهم‬their 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
 ‫ اهلداية‬is the name given to that which guides one aright (‫)اسم ما يهدي به‬
 ‫ الرياح‬is the plural of ‫( ريح‬wind)
 ‫ النصر‬means ‫( التأييد‬assistance) and ‫( قهر االعداء‬subdual of the enemy)
 ‫ النشر‬is ‫( الرائحة الطيبة‬a sweet fragrance)
 ‫ حتسب‬means ‫( تظن‬to think)
 ‫ االكمام‬is 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
Grammar
 ‫ شاكي‬is in the accusative case as the ‫ حال‬of ‫ من االبطال‬because it is an epithet
annexed to its governed component (‫معموهلا‬ ‫)صفة مضافة ايل‬, and this annexation does
not give rise to ‫( التعريف‬definition). Originally it was ‫ شاكني‬but the ‫ ن‬has been omitted
due to annexation
 ‫ السالح‬is ‫مضاف اليه‬
 ‫ هلم‬is a prefaced predicate and the pronoun refers to ‫االبطال‬
 ‫ سيما‬has a kasra on the ‫ س‬a sākin on the ‫ ي‬it has qasr and it is the deferred inceptive
 ‫ متيزهم‬has 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

 ‫ ميتاز‬is its predicate
 ‫ بالسيما‬is connected to ‫ميتاز‬
 ‫ من السلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it is also connected to ‫ميتاز‬
 ‫ هتدي‬has a dhamma on the ‫ ت‬a sākin on the ‫ ه‬a kasra on the ‫ د‬and it is the imperfect
tense of ‫اهدي‬

 ‫ اليك‬is connected to ‫هتدي‬

 ‫ رياح‬is the subject of ‫هتدي‬
 ‫ 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 ‫هتدي‬

 ‫ فتحسب‬is a verb of the imperfect tense and it is transitive (‫ )تعدي‬upon two (objects)
 ‫ الزهر‬is its first object
 ‫ يف االكمام‬has a fatha on the hamza and it is the ‫ حال‬of ‫الزهر‬
 ‫ كل‬is the second object of ‫حتسب‬

156
  ‫ كمي‬has a fatha on the ‫ ك‬a kasra on the ‫ م‬and it is ‫ مضاف اليه‬The verb ‫ حتسب‬is from
‫( افعال القلوب‬the verbs significant of the operations of the mind), originally it was:
‫( فتحسب كل كمي الزهر يف االكمام‬you would think that each courageous soldier is a
flower in its coverings)

Meaning
When the brave warriors are exhibiting the vehemence of their armour it is a mark of their
distinction 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 their
informing 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 a
sweeter fragrance and a more delightful appearance.

In terms of rhetoric, the first verse uses paronomasia ( ‫ )اجلناس الشبيه باملشتق‬where the two
words resemble each other due to the similarity of their derivation, i.e. ‫ االكمام‬and ‫كمي‬

‫من شدة احلزم ال من شدة احلزم‬ ‫كاهنم يف ظهور اخليل نبت ربا‬

In the saddle they were as flowers on a hilltop, their strength from resolve, not from strap
and stirrup.

‫فما تفرق بني البهم البهم‬ ‫طارت قلوب العدا من بأسهم فرقا‬

Their boldness put their enemies’ hearts to flight, until you could not tell herd from host.

 ‫ اخليل‬is ‫( اسم مجع‬a 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
 ‫ احلزم‬with a sākin means prudence and perseverance
 ‫ احلزم‬with 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 ‫( شدهتم يف احلرب‬the severity of their fighting)
 ‫ فرقا‬means ‫( خوفا‬out of fear)
 ‫ البهم‬with a fatha on the ‫ ب‬a sākin on the ‫ ه‬is the plural of ‫ هبمة‬meaning ‫( السخلة‬lamb)
157
  ‫ البهم‬with a dhamma on the ‫ ب‬and a fatha on the ‫ ه‬is the plural of ‫( هبمة‬with 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 fighting

Grammar
 ‫ كاهنم‬consists of ‫ كأن‬and its subject-noun
 ‫ يف ظهور‬is the ‫ حال‬of the subject-noun of ‫كأن‬
 ‫ اخليل‬has 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)
 ‫ احلزم‬with a fatha on the ‫ ح‬and a sākin on the ‫ ز‬is ‫مضاف اليه‬
 ‫ال من شدة‬ has a fatha on the (meaning tautness) and it is conjuncted to the

preposition and the genitive before it (‫شدة‬ ‫ – من‬with a kasra on the ‫)ش‬
 ‫ احلزم‬with a dhamma on the ‫ ح‬and the ‫ ز‬is ‫مضاف اليه‬
 ‫ طارت قلوب‬consists of a verb and its subject and it is ‫( مجلة 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 الجله‬an 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
 ‫ بني‬is 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 ‫)ه‬

Meaning
It is as though their resolve upon the backs of horses is like the stability of vegetation upon
the hilltop since this vegetation is more stable than other plants due to the length of their
roots 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 that
in their bewilderment, they cannot distinguish between lambs and courageous knights.

In terms of rhetoric (‫ )بديع‬the first verse uses paronomasia (‫احملرف‬ ‫ )اجلناس‬twice (see footnote
27), first by using ‫( شدة‬with a kasra on the ‫ )ش‬and ‫( شدة‬with a fatha on the ‫)ش‬, the second

occasion being the use of ‫( احلزم‬with a fatha on the ‫ ح‬and a sākin on the ‫ )ز‬and ‫( احلزم‬with a

dhamma on the ‫ ح‬and the ‫ )ز‬The second verse also uses paronomasia (‫ )اجلناس احملرف‬by
saying ‫( البهم‬with a fatha on the ‫ ب‬and sākin on the ‫ )ه‬and ‫( البهم‬with a dhamma on the ‫ب‬
and a fatha on the ‫)ه‬. It also uses paronomasia (‫باملشتق‬ ‫ )اجلناس الشبيه‬through the use of ‫فرقا‬
and ‫تفرق‬

Then the author begins to elucidate the intrinsic reason for this:

‫ان تلقه االسد يف آجامها جتم‬ ‫و من تكن برسول اهلل نصرته‬

Lions in their abode stand humbled and dazed by him whose victory comes through God’s
Messenger.

‫به و ال من عدو غري منقصم‬ ‫و لن تري من ويل غري منتصر‬

You shall see no saint that is not helped through him, and no foe that is not overwhelmed.

 ‫ النصرة‬means ‫( التأييد‬assistance)
 ‫ االسد‬is the plural of ‫( اسد‬a lion) and it is ‫( احليوان املفترس‬a predatory animal)
 ‫ اآلجام‬is the plural of ‫ امجة‬which means ‫( الغابة‬jungle)

159
  ‫ جتم‬is the imperfect tense of the verb ‫ وجم‬when one is dumbstruck due to fear, awe
and the like
 ‫ تري‬means ‫( تبصر‬to see)
 ‫ من ويل‬i.e ‫( صديق‬a friend)
 ‫ املنتصر‬means ‫( املنتقم‬an avenger)
 ‫ منقصم‬with a ‫ ق‬it means ‫( املنكسر‬broken) and ‫( املقطوع‬severed), with a ‫ ف‬it means ‫بال‬
‫( قطع‬not fully severed), however it has been narrated with a ‫ق‬

Grammar
 ‫ 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 ‫من‬ since 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 اهلل‬is the prefaced predicate of ‫ تكن‬and if it was read ‫ يكن‬then this clause is
the prefaced predicate
 ‫نصرته‬ is the deferred subject-noun of ‫تكن‬ and if it was read ‫يكن‬ then 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

 ‫ االسد‬has a dhamma on the hamza, a sākin on the ‫ س‬and it is the subject of ‫تلقه‬
 ‫ يف آجامها‬has a madd on the hamza and it is the ‫ حال‬of ‫االسد‬
 ‫ جتم‬has 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 (‫املخاطب‬ ‫)ضمري‬
 ‫ من ويل‬is the object of ‫ تري‬and the ‫ من‬is extra
 ‫ غري‬is genitive as the qualification of ‫ ويل‬and 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 ال‬is ‫( حرف نفي‬a particle of negation)
 ‫ من عدو‬is conjuncted to ‫من ويل‬
 ‫ غري‬is the qualification of ‫( عدو‬the grammar is similar to the previous ‫)غري‬
 ‫ منقصم‬has a dhamma on the ‫ م‬a fatha on the ‫ ق‬a kasra on the ‫ ص‬and it is ‫مضاف اليه‬
Meaning
Whoevers help and assistance is through the aid of the messenger ‫ ﷺ‬then he shall be
victorious and triumphant. Even if lions were to meet him in their jungle, which is more
frightening 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 supporter
or a friend except that he would be helped by him ‫ ﷺ‬Nor shall you see a disbelieving
enemy except that he is overpowered and defeated.

In terms of rhetoric, it is apparent that the author has used ‫( التكرار‬repitition) and ‫( املوازنة‬it is

equiponderant) this when two clauses (‫ القرينتان‬-see footnote 109) are equal in ‫( الوزن‬meter)

without ‫( التقفية‬being made to rhyme)

‫كالليث حل مع االشبال يف اجم‬ ‫احل امته يف حرز ملته‬

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 االجابة‬nation of acquiescence)

161
  ‫ يف حرز‬means ‫( يف حصن حصني‬in a fortified stronghold)
 ‫ امللة‬is a religion which has been dictated from the heavens, that is Islām
 ‫ الليث‬is ‫( االسد‬a lion)
 ‫ االشبال‬is the plural of ‫( شبل‬a lion cub)
 ‫ اجم‬with two fatha is the plural of ‫ امجة‬which 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
 ‫ يف 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

 ‫ االشبال‬has a fatha on the hamza and it is ‫مضاف اليه‬
 ‫ يف اجم‬has a fatha on the hamza and the ‫ ج‬and it is the ‫ حال‬of ‫االشبال‬
Meaning
The 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 guarding
them from an enemy which may pounce upon them. The comparison with a lion, in terms of
authority, absolute courage, great endeavour and intense strength, are for the one who
rebels against the messenger ‫ ﷺ‬As for the one who holds no objection to him and is
submissive to him, then the comparison is in terms of affection for his followers.

The author compares ‫االمة‬ (the Nation) to lion cubs because the messenger ‫ ﷺ‬is their

source of Islām and his wives are their mothers and he ‫ ﷺ‬is the cause of their true
existence and they are nurtured by him ‫ﷺ‬

162
 ‫فيه و كم خصم الربهان من خصم‬ ‫كم جدلت كلمات اهلل من جدل‬

How often have God’s words felled those who oppose him, and how many a debater has
been defeated by His Proof!

 ‫ اجلدالة‬means ‫( وجه االرض‬the ground) thus ‫ جدله‬means ‫( اوقعه علي اجلدالة‬he threw him
down upon the ground)
 ‫ كلمات اهلل‬means the Qur’ān
 ‫ اجلدل‬with a kasra on the ‫ د‬means ‫( كثري اجلدال‬frequent argumentation)
 ‫خصم‬ with a fatha on the ‫خ‬ and the ‫ص‬ means ‫غلب يف اخلصام‬ (to defeat in an
argument)
 ‫ الربهان‬means ‫( الدليل القاطع‬the decisive proof)
 ‫ اخلصم‬with a kasra on the ‫ ص‬means ‫( االلد الشديد اخلصام‬one 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 اهلل‬comprises 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
 ‫ الربهان‬has a dhamma on the ‫ ب‬and it is the subject of ‫خصم‬

This is an epithet resembling ‫فاعل‬ ‫( اسم‬the active particle)

127

163
  ‫ من خصم‬has a fatha on the ‫ خ‬a kasra on the ‫ ص‬and it is the object of ‫ خصم‬the ‫من‬
being extra. The ‫( متييز‬specification) of ‫كم‬ in both places has been omitted, i.e. ‫مرة‬
(times)

Meaning
How many times the verses of Allāh ‫سبحانه وتعاىل‬ have defeated the argumentative in
contention. And how many times the decisive proof has vanquished those vehement in
debate.

‫يف اجلاهلية و التأديب يف اليتم‬ ‫كفاك بالعلم يف االمي معجزة‬

Erudition in an unlettered one is miracle enough, in an Age of Ignorance, as is knowledge in

an orphan.

 ‫ االمي‬is 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
 ‫ اجلاهلية‬is a time of intense ignorance
 ‫ التأديب‬is the infinitive of ‫ ادبه‬and ‫ االدب‬is 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 young

Grammar
 ‫ كفاك‬comprises a verb of the perfect tense and its object
 ‫ بالعلم‬is its subject and the ‫ ب‬is extra
 ‫ يف االمي‬is the ‫ حال‬of ‫بالعلم‬
 ‫ معجزة‬is ‫( متييز‬specification)
 ‫ يف اجلاهلية‬is connected to an omitted ‫ حال‬of ‫العلم‬
 ‫و التأديب‬ can be read in the genitive case by conjunction with ‫العلم‬ or in the
nominative case in conjunction to its position (in the clause), however the first
reading has been narrated

164
  ‫ يف اليتم‬has a dhamma on the ‫ ت‬due to dialect, not in view of the preceding ‫ ي‬and it
is the ‫ حال‬of ‫التأديب‬

Meaning
O the one addressed, it shall suffice you in knowledge, that which the messenger ‫ ﷺ‬has
brought; 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 ‫ ﷺ‬may
acquire. And it shall suffice you in the acquisition of good qualities that which can be
acquired from him ‫ ;ﷺ‬a miracle indeed, for he ‫ ﷺ‬had none to refine him as he ‫ ﷺ‬was
raise an orphan without a father to instruct him.

‫ذنوب عمر مضي يف الشعر و اخلدم‬ ‫خدمته مبديح استقيل به‬

By this eulogy have I served him, hoping to be redeemed from the sins of a life of odes and
patronage.

‫كانين هبما هدي من النعم‬ ‫اذ قلداين ما ختشي عواقبه‬

That 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
 ‫ املدح‬is the numeratation of merits and their exposition. ‫ املديح‬is that with which one
is eulogised with beautiful praise (‫احلسن‬ ‫)ملا ميدح به من الثناء‬
 ‫ استقيل‬means ‫( اطلب االقالة‬I seek redemption)
 ‫ الذنوب‬is the plural of ‫ ذنب‬meaning ‫( اجلرائم‬crimes)
 ‫ عمر االنسان‬of a human being is his lifespan (‫)مدة حياته‬
 ‫ مضي‬means ‫( ذهب و قارب الفراغ‬it has passed and inoccupation is near)
 ‫ الشعر‬means ‫( الكالم املوزون من اي حبر كان‬poetry) of any sort of meter
 ‫ اخلدم‬is the plural of ‫ خدمة‬and it is that through which one allies himself to another
(‫الغري‬ ‫)ما يتقرب به ايل‬

165
  ‫قلداين‬ is derived from ‫قلدته االمر‬ (I obliged him to do such a thing) meaning

‫( جعلته كالقالدة علي عنقه‬I made it like a necklace upon his neck)
 ‫ اخلشية‬means ‫( اخلوف‬fear)
 ‫ العواقب‬is the plural of ‫ عاقبة‬meaning the ultimate result of a particular matter, thus
the ‫ عاقبة‬of everything is its outcome

 ‫( اهلدي‬a sacrifice) is that which is offered to the sanctuary

 ‫ النعم‬means camels in general
Grammar
 ‫ خدمته‬has a dhamma on the ‫ ت‬and it is a verb of the perfect tense with its subject
and its object
 ‫ مبديح‬is 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

 ‫ يف الشعر‬has a kasra on the ‫ ش‬a sākin on the ‫ ع‬and it is connected to ‫مضي‬

 ‫ و اخلدم‬has 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
 ‫ قلداين‬has 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 ‫اخلدم‬
 ‫ ما‬is a qualified common noun in the position of its second object, i.e. ‫( امرا‬a matter)

166
  ‫ ختشي‬has 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

 ‫ كانين‬is ‫( حرف تشبيه‬a particle of comparison) the ‫ ياء متكلم‬is its subject-noun
 ‫ هبما‬has 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 ‫هدي‬
Meaning
I have praised the messenger ‫ ﷺ‬with an eulogy, with which I seek from Allāh ‫وتعاىل‬ ‫سبحانه‬
redemption for the sins of my past life, the majority of which has been spent in the recital of
odes and services to those of the worldly life, amongst them kings and ministers. For indeed
poetry and service have burdened me by committing loathsome actions, their outcomes
being feared, as though it is a necklace, hung around my neck. And in blind imitation I am
like 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 ‫ اخلدم‬There is also an intricate detail in ‫( التشبيه‬comparison) with a sacrificial
animal, since he fears the same impending perdition upon himself as that of the collared
camel.

‫حصلت االعلي اآلثام و الندم‬ ‫اطعت غي الصبا يف احلالتني و ما‬

In both did I obey the wild folly of youth, but reaped nothing but sins and sorrow.

‫مل تشتر الدين بالدنيا ومل تسم‬ ‫فيا خسارة نفس يف جتارهتا‬
Such a loss to my soul was the deal that it struck! It didn’t buy (or even seek to buy!) the
next world at this world’s price.

‫ينب له الغنب يف بيع و يف سلم‬ ‫و من يبع آجال منه بعاجله‬

Those who sell their property for short-term gain shall be deceived in their deals and in their
dealings.

 ‫ اطعت‬means ‫امتثلت‬ (I obeyed)

167
  ‫ الغي‬means ‫( الضالل‬enticement)
 ‫ الصبا‬means ‫( حداثة السن‬youthfulness)
 ‫( احلالتني‬the two states) means the state of reciting poetry and the state of service
 ‫ اآلثام‬means ‫( الذنوب‬sins)
 ‫ الندم‬means ‫( احلسرة‬sorrow)
 ‫ خسارة‬is the opposite of profit, i.e. loss
 ‫ التجارة‬means ‫( التقليب يف املال لطلب الربح‬buying and selling to seek profit)
 ‫ السوم‬means ‫( العرض للشراء‬offering for sale)
 ‫ اآلجل‬with a madd on the hamza, is the opposite of ‫( العاجل‬immediate)
 ‫ يبع‬means ‫( يعطي‬to give)
 ‫ ينب‬means ‫( يظهر‬to appear)
 ‫ الغنب‬means ‫( النقص‬loss)
 ‫ السلم‬is a type of transaction, i.e. deferred payment
Grammar
 ‫ 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
 ‫ يف احلالتني‬is connected to ‫اطعت‬
 ‫ و ما‬is ‫( حرف نفي‬a particle of negation)
 ‫ حصلت‬consists of a verb with its subject
 ‫ اال‬is ‫( حرف اجياب‬affirmative particle)
 ‫ علي اآلثام‬has a fatha on the extended hamza (‫ )اهلمزة املمدودة‬and the ‫ ث‬and it is
connected to ‫ حصلت‬The ‫ علي‬is ‫املفرغ‬ ‫( االستثناء‬a hollow exception)128

This is when the ‫منه‬ ‫( مستثين‬from which the exception is made) is not mentioned
128

168
  ‫ و الندم‬has a fatha on the ‫ ن‬and the ‫ د‬and it is conjuncted to ‫اآلثام‬
 ‫ فيا‬is ‫( حرف نداء‬a vocative particle)
 ‫خسارة نفس‬ is ‫منادي‬ (the object of the vocative particle) by way of ‫التعجب‬
(astonishment), i.e. ‫نفسا‬ ‫( ما اخسر‬what a loss the soul has suffered)
 ‫ يف جتارهتا‬is connected to ‫خسارة‬
 ‫ مل تشتر‬consists of the ‫ جازم‬and the ‫ جمزوم‬and it is the qualification of ‫نفس‬
 ‫ الدين‬has a kasra on the ‫ د‬and it is the object of ‫مل تشتر‬
 ‫ بالدنيا‬is connected to ‫تشتر‬
 ‫ ومل تسم‬has a dhamma on the ‫ س‬and it is conjuncted to ‫مل تشتر‬
 ‫ و من‬has a fatha on the ‫ م‬and it is ‫( اسم شرط‬a conditional noun) and the inceptive
 ‫ يبع‬is its predicate
 ‫ آجال‬with a madd on the hamza is the object of ‫يبع‬
 ‫ منه‬is the qualification of ‫ آجال‬and the pronoun refers to ‫من‬
 ‫ بعاجله‬is connected to ‫يبع‬
 ‫ ينب‬has a fatha on the ‫ ي‬a kasra on the ‫ ب‬and it is the complement of the condition
 ‫ له‬is connected to ‫ينب‬
 ‫ الغنب‬has a fatha on the ‫ غ‬a sākin on the ‫ ب‬and it is the subject of ‫ينب‬
 ‫ يف بيع‬is connected to ‫الغنب‬
 ‫ و يف سلم‬has a fatha on the ‫ س‬and the ‫ ل‬and it is conjuncted to ‫يف بيع‬
Meaning
I have obeyed the command of my beguiling youth, whilst being occupied in poetry and
serving the people; thus I have not attained anything except sin and regret. My soul has
suffered such a loss in its trade that it has not taken anything for the next life in exchange
for the worldly life, and it has not even offered it for trade. Rather it has become
preoccupied with the world and disregarded the religion, which shall liberate the soul in the
next life.

169
The example of ‫( خسارة‬loss) is like the one who sells ready merchandise for nonexistent
money. So if the payment is delayed then he shall be led to deception, whether he carried
out 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 him
presently? For indeed, it is he who has been severely cheated.

‫من النيب و ال حبلي مبنصرم‬ ‫ان آت ذنبا فما عهدي مبنتقض‬

Yet despite my sin, my pledge with the Prophet is unbroken, and the cord which binds me to
him has not been cut.

‫حممدا و هو اويف اخللق بالذمم‬ ‫فان يل ذمة منه بتسمييت‬

By him I have a safe-conduct, having been named Muhammad, he who is most faithful in
safe-conduct.

 ‫ العهد‬means ‫( امليثاق‬a covenant) and breaking a covenant means ‫( عدم الوفاء به‬to not
fulfil it)
 ‫ احلبل‬means ‫( الوصل‬the connection)
 ‫ مبنصرم‬means ‫( املنقطع‬severed)
 ‫ الذمة‬means ‫( االمان‬covenant of protection)129
 ‫ التسمييت‬is to make a word into a proper noun for a person
 ‫اويف‬ is ‫اسم تفضيل‬ (the elative noun), derived from ‫ويف بالعهد‬ (he fulfilled the

agreement) when he observes is requirements (‫مقتضاه‬ ‫)راعي‬

 ‫ 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 negation

129
This has been said by Abu Ubayda

170
  ‫ عهدي‬is its subject-noun130
 ‫ مبنتقض‬is its predicate
 ‫ من النيب‬is connected to ‫منتقض‬
 ‫ و ال‬is a particle of negation
 ‫ حبلي‬has a fatha on the ‫ ح‬a sākin on the ‫ ب‬and it is its subject-noun (see footnote
130)
 ‫ مبنصرم‬has a dhamma on the ‫ م‬a fatha on the ‫ص‬ a kasra on the ‫ر‬ and it is its

predicate, the ‫ ب‬being extra in both cases.

 The clause beginning from ‫عهدي‬ ‫ فما‬to its end is the complement of the condition by
placing ‫السبب‬ (a cause) in the place of ‫املسبب‬ (the effect). Originally it was

‫( ان آت ذنبا فاين ارجو ستره و غفرانه الن 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 ‫جواب‬ (complement) directly, since it will impair the meaning, the

import will thus be: ‫( اذا مل 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)
 ‫ يل‬is 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
 ‫ بتسمييت‬is 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 ‫متكلم‬ ‫ياء‬
 ‫ حممدا‬is its second object
 ‫ و هو اويف‬has a fatha on the hamza and consists of an inceptive and its predicate
 ‫ اخللق‬is ‫مضاف اليه‬

It is the subject-noun of ‫ فما‬as the latter is similar to ‫ليس‬

130

171
  ‫ بالذمم‬has a kasra on the ‫ ذ‬a fatha on the first ‫ م‬and it is connected to ‫اويف‬
Meaning
If after my repentance I transgress and commit a sin, then I am (still) hopeful that he ‫ﷺ‬
shall forgive me; this is because a breach in my repentence does not violate my covenant
with the messenger ‫ ﷺ‬and it does not sever the cause of my connection with him ‫ ;ﷺ‬for
indeed I am under his protection because I am named after his noble name and committing
sins does not detach an appellation for he ‫ ﷺ‬is the most faithful in keeping a covenant.

‫فضال و اال فقل يا زلة القدم‬ ‫ان مل يكن يف معادي آخذا بيدي‬
In the afterlife, if he takes not my hand kindly, then my feet will slip: alas for such
misfortune!

‫او يرجع اجلار منه غري حمترم‬ ‫حاشاه ان حيرم الراجي مكارمه‬
Far be it from him to deprive the hopeful of his gifts. Or that a neighbour seeking safety
should return without being honoured.

 ‫ املعاد‬means ‫( العود ايل دار اجلزاء‬returning to the place of reckoning)

 ‫ االخذ باليد‬means ‫( اخلالص من الشدة‬salvation from adversity)
 ‫ الفضل‬means ‫( التربع‬gift)
 ‫ زلة القدم‬is ‫( كناية‬a metaphor) for falling into adversity (‫)الوقوع يف الشدة‬
 ‫ حاشاه‬means ‫( تنزيهه‬his remoteness)
 ‫ حيرم‬means ‫( مينع‬to deprive)
 ‫ الرجاء‬means ‫( الطمع‬hope)
 ‫ مكرمة‬is the plural of the meaning here being ‫( الشفاعة‬intercession)
 ‫ اجلار‬means a neighbour
 ‫ احملترم‬means ‫( املوقر‬venerated)
Grammar
 ‫ ان‬is a conditional particle
 ‫ مل‬is ‫حرف جزم‬

172
 ‫ يكن‬is ‫ جمزوم‬and its subject-noun is hidden within referring back to the messenger ‫ﷺ‬
‫ مل يكن‬is in the jussive position due to ‫ان‬
 ‫ يف معادي‬has a fatha on the ‫ م‬and the ‫ ع‬a kasra on the ‫ د‬and it is connected to ‫يكن‬
 ‫ آخذا‬with an extended hamza (‫ )اهلمزة املمدودة‬is the predicate of ‫يكن‬
 ‫ بيدي‬is connected to ‫آخذا‬
 ‫ فضال‬is ‫( مفعول الجله‬an object denoting purpose) and it is accusative due to ‫آخذا‬
 ‫ و اال‬consists of a conditional particle connected to a particle of negation (i.e. ‫)ال‬. 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 (‫اثبات‬ ‫)نفي النفي‬. This clause is
linked by a parenthetical ‫)واو االعتراض( و‬ between the first condition and its

complement; in some commentaries ‫و ان مل يكن آخذا بيدي‬ has been implied. ‫اال‬
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 ‫ مث‬The 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 اليه‬ meaning O slip of the feet, ‫تعايل 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 ‫اليه‬ ‫ مضاف‬The implication being ‫ احاشيه حاشا‬meaning ‫( انزهه تنزيها‬I deem him above)
 ‫ ان‬has a fatha on the hamza and a sākin on the ‫ن‬

173
  ‫ حيرم‬has a dhamma on the ‫ ي‬a kasra on the ‫ ر‬and it is the imperfect tense of the verb
‫احرم‬ in 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 ‫حيرم‬
 ‫ مكارمه‬is its second object
 ‫ او يرجع‬is accusative as it is conjuncted to ‫حيرم‬
 ‫ اجلار‬is the subject of ‫يرجع‬
 ‫ منه‬is connected to ‫ يرجع‬and the pronoun refers to the messenger ‫ﷺ‬
 ‫ غري‬is the ‫ حال‬of ‫اجلار‬
 ‫ حمترم‬has a fatha on the ‫ ت‬and the ‫ ر‬and it is ‫مضاف اليه‬
Meaning
If I return to the place of reckoning on the day of judgement and the messenger ‫ ﷺ‬is not
to take my hand and intercede for me out of his generosity, then alas my feet may slip from
the straight path towards the hell-fire. However, if matter is as I hope ٍ‫َنعِيم‬ ُ‫فَرَوحٌ وَرَحيَانٌ َوجَنَّت‬
(then is relief, and flowers – and gardens of peace). And it is below his ‫ ﷺ‬exalted status for
him to deprive the humble hopeful from his ‫ ﷺ‬abundant generosity and for him ‫ ﷺ‬to
return the one who seeks refuge in his ‫ ﷺ‬mighty court and eminent presence, denied of
his ‫ ﷺ‬vast favours.

‫وجدته خلالصي خري ملتزم‬ ‫و منذ الزمت افكاري مدائحه‬

Ever since I devoted my thoughts to praising him I have found him to be the best assurance
of my salvation.

‫ان احليا ينبت االزهار يف االكم‬ ‫و لن يفوت الغين منه يدا تربت‬
His wealth will not ignore a dusty hand. Showers bring flowers to arid hilltops.

‫يدا زهري مبا اثين علي هرم‬ ‫و مل ارد زهرة الدنيا اليت اقتطفت‬
And 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 االمر‬means ‫( جعلتها الزمة له‬I made it necessary for it)
 ‫االفكار‬ is the plural of ‫( فكر‬thought), this is the ability within the human for ‫التأمل‬
(mental examination)
 ‫املدائح‬ is the plural of ‫مدحية‬ (praise) and not that of ‫مديح‬ because ‫فعيل‬ does 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)
 ‫ الغين‬means ‫( االستغناء بالشفاعة عن االعمال‬freedom from the need of actions due to
intercession)
 ‫ يدا تربت‬means ‫( افتقرت‬poor hand)
 ‫ احليا‬with ‫ قصر‬means ‫( املطر‬rain)
 ‫ االزهار‬is the plural of ‫( زهر‬a flower)
 ‫ االكم‬is the plural of ‫ اكمة‬with a kasra on the meaning ‫( الربوة‬hilltop
 ‫ زهرة الدنيا‬means (the blessings of the world)
 ‫ اقتطفت‬means ‫( جنت‬to pick)
 ‫ زهري‬is 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 اليت مل يعفها القدم بلي و غريها االرواح و الدمي‬

‫اجلواد علي عالته هرم‬ ‫ان البخيل ملوم حيث كان و لكن‬
‫عفوا و يظلم احيانا فيصطلم‬ ‫هو اجلواد الذي يعطيك نائله‬
‫يقول ال غائب مايل و ال حرم‬ ‫و ان اتاه خليل يوم مسغبة‬
Grammar
 ‫ 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
 ‫ خلالصي‬is connected to ‫وجدت‬
 ‫ خري‬is the second object of ‫وجدت‬
 ‫ ملتزم‬has a kasra on the ‫ز‬ (according to the most reputable narration) and it is

‫مضاف اليه‬
 ‫و لن يفوت‬ consists of the ‫ناصب‬ (particle governing the accusative case) and the

‫( منصوب‬accusative)
 ‫ الغين‬has 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

 ‫ احليا‬has 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 ‫احليا‬

 ‫ االزهار‬has a fatha on the hamza, a sākin on the ‫ ز‬and it is the object of ‫ينبت‬
 ‫ يف االكم‬has a fatha on the hamza and the ‫ ك‬and it is connected to ‫ينبت‬
 ‫ و مل 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
 ‫ اليت‬is ‫( اسم موصول‬a conjunct)

176
  ‫ اقتطفت‬is the ‫( صلة‬complemet) of ‫ اليت‬and 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 اال ذراع العيس او كف اليدا‬

 ‫ زهري‬has a dhamma on the ‫ ز‬a fatha on the ‫ه‬ and it is ‫اليه‬ ‫مضاف‬
 ‫ مبا‬the ‫ ب‬is for ‫( السببية‬causality) and it is connected to ‫ اقتطفت‬The ‫ ما‬is ‫( حرف موصول‬a
conjunct particle)
 ‫ اثين‬has 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 ‫ زهري‬This clause is the

complement of ‫ما‬

 ‫ علي هرم‬has a fatha on the ‫ ه‬a kasra on the ‫ ر‬and it is connected to ‫اثين‬
Meaning
Since I compelled my thoughts to praising him ‫ ﷺ‬I found him to be the best guarantee for
my salvation from adversity. His gifts do not disregard the hand of the needy beggar, just as
rain, when it descends upon the earth, is universal upon the pious and otherwise, cultivating
plants and flowers upon dwellings and hilltops.

I, according to my poverty and my intense need, do not require anything from the vanities
of the ethereal world by praising him ‫ – ﷺ‬like Zuhayr acquired from Harim bin Sinān. This
is 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 احلادث العمم‬ ‫يا اكرم اخللق ما يل من الوذ به‬
Most noble of messengers! To whom but you shall I turn, when the General Calamity befalls?

‫اذا الكرمي حتلي باسم منتقم‬ ‫ولن يضيق رسول اهلل جاهك يب‬
God’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 ضرهتا‬

For 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 ‫( غريك‬except you)
 ‫ حلول احلادث العمم‬is ‫( وقوع هول يوم القيامة‬the occurrence of the terror of the day of
judgement), involving the entire creation
 ‫ اجلاه‬means ‫( العز‬status)
 ‫ الكرمي‬means ‫( اخلالق جلت عظمته وتعايل شأنه‬the creator, exalted is his majesty and
sublime is his rank)
 ‫ حتلي‬means ‫( اتصف‬to be described with), however the meaning here is ‫( وقع االنتقام‬the
occurrence of vengeance) because ‫التحلية‬ means ‫( جتدد الصفة‬the regeneration of a
characteristic) and in respect to Allāh ‫وتعاىل‬ ‫ سبحانه‬this is impossible
 ‫ املنتقم‬means ‫( املعاقب‬the Avenger) for those who have disobeyed Him ‫سبحانه وتعاىل‬
 ‫ ضرة املراة‬means ‫( 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 ‫القلم‬ ‫( اللوح و‬the tablet and the
pen), the import here is of the knowledge written by the pen and impressed upon
the tablet

178
Grammar
 ‫ يا‬is ‫( حرف نداء‬a vocative particle)
 ‫ اكرم اخللق‬consists of the ‫( منادي‬the object of the vocative particle) in the accusative
state and the ‫اليه‬ ‫مضاف‬
 ‫ ما‬is a particle of negation
 ‫ يل‬is 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. ‫ غريك‬Or it may be ‫( ظرف مكان‬an adverbial noun of place),
i.e. ‫مكانك‬

 ‫ عند‬is accusative due to the import of ‫( االستقرار‬the stable adverb) in ‫يل‬

 ‫ حلول‬has a dhamma on ‫ ح‬and the first ‫ ل‬and it is ‫ مضاف اليه‬and ‫مضاف‬
 ‫ احلادث‬is ‫مضاف اليه‬
 ‫ العمم‬has a fatha on the ‫ ع‬and both ‫ م‬and it is the qualification of ‫احلادث‬
 ‫ ولن يضيق‬has a fatha on the ‫ ي‬a kasra on the ‫ ض‬and it consists of the ‫( ناصب‬particle
governing the accusative case) and the ‫( منصوب‬accusative)

 ‫ رسول اهلل‬is in the accusative case as the ‫( منادي‬object of a vocative particle) of an

omitted ‫نداء‬ ‫حرف‬
 ‫ جاهك‬has a dhamma on the ‫ ه‬and it is the subject of ‫ يضيق‬and that which is between
them is ‫( اعتراض‬a parenthesis) i.e. ‫اهلل‬ ‫رسول‬
 ‫ يب‬has 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
 ‫الكرمي‬ is the subject of an omitted verb explicated by ‫حتلي‬ the implication being

‫ حتلي الكرمي‬according to (the verse of the Qur’ān):132 ‫إِذَا ٱلسَّمَا ُء ٱنشَقَّت‬

 ‫ حتلي‬has 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 ‫الكرمي‬ This clause has also

been narrated with ‫( اذ‬a sākin on the ‫)ذ‬, thus ‫ الكرمي‬is the inceptive and ‫ حتلي‬is its
predicate
 ‫ باسم‬is connected to ‫حتلي‬
 ‫ 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 ضرهتا‬has 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 (‫ )معمولني‬to two

different causative agents (‫)عاملني‬. It is also possible that is nominative as an

inceptive with its predicate preceding it (i.e. ‫ )من علومك‬and this is ‫( مجلة 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 ‫اللوح‬

132
Surah 84:1

180
Meaning
O the noblest of creation, I do not have anyone except you ‫ ﷺ‬to seek refuge in from the
extensive terror of the day of judgement. The creation seek to reach your elevated rank and
your insurmountable honour, but your status shall never be demeaned in my eyes when the
anguish shall intensify, patience shall diminish and Allāh ‫سبحانه وتعاىل‬ shall avenge the

disobedient. For indeed you ‫ ﷺ‬are the greatest creation of Allāh ‫ سبحانه وتعاىل‬and from
your generosity is the best of this world and the next and from your knowledge is the
knowledge of the Tablet and the Pen and you ‫ ﷺ‬are etitled this. Intercession is entrusted
to you ‫ ﷺ‬and I do not give up hope in you ‫ ﷺ‬thus I say:

‫ان الكبائر يف الغفران كاللمم‬ ‫يا نفس ال تقنطي من زلة عظمت‬

O soul! Despair not of a major fault! Great sins resemble little ones, in God’s forgiveness.

‫تايت علي حسب العصيان يف القسم‬ ‫لعل رمحة ريب حني يقسمها‬
It 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 ‫( كربت‬to be great)
 ‫ الكبائر‬is the plural of ‫( كبرية‬a major sin)
 ‫ الغفران‬means ‫( املغفرة‬forgiveness)
 ‫ 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 وتعاىل‬distributes to His
creation (‫خللقه‬ ‫)ما يقسمه اهلل تعايل‬

Grammar
 ‫ 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 مقصودة‬ (an intended
common noun)
 ‫ ال‬is a particle of negation
 ‫ تقنطي‬has a kasra on the ‫ ن‬and it is in the apocopate form due to ‫ ال‬indicated 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
 ‫ يف 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 ‫( االستقرار‬a stable adverb)

 ‫ لعل‬is ‫( حرف ترج‬a particle of hope)

 ‫ رمحة‬is its subject-noun
 ‫ ريب‬is ‫مضاف اليه‬
 ‫ حني‬is ‫( ظرف زمان‬an adverbial noun of time), accusative due to ‫تايت‬
 ‫ يقسمها‬consists of a verb, its subject and its object and it is in the genitive position
due to annexation with ‫حني‬

 ‫ تايت‬is the predicate of ‫لعل‬

 ‫ علي حسب‬has a fatha on the ‫ ح‬and the ‫ س‬and it is connected to ‫تايت‬
 ‫ العصيان‬has a kasra on the ‫ ع‬a sākin on the ‫ ص‬and it is ‫مضاف اليه‬
 ‫ يف القسم‬has a kasra on the ‫ ق‬a fatha on the ‫ س‬and it is connected to ‫حسب‬

182
Meaning
O my soul, do not despair for the forgiveness of the major sins; indeed major sins are like
minor sins in the authorisation of forgiveness, for Allāh ‫سبحانه وتعاىل‬ states:133

ُ‫إِنَّ ٱللَّهَ لَا يَغ ِفرُ أَن يُشرَكَ بِهِۦ وَيَغفِرُ مَا دُو َن َذلِكَ لِمَن يَشَاء‬

“Undoubtedly Allāh does not forgive (the sin) of disbelieving in Him and forgives anything
lover 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 His
allocation of mercy is proportionate to my sins.

‫لديك و اجعل حسايب غري منخرم‬ ‫يا رب و اجعل رجائي غري منعكس‬
My Lord! Let not my hope in You be overthrown, nor let my credit with You be void of worth.

‫صربا ميت تدعه االهوال ينهزم‬ ‫و الطف بعبدك يف الدارين ان له‬

Deal kindly with Your slave in both the worlds, for when terrors call to him, his patience is
weak.

 ‫ الرجاء‬with madd means ‫( االمل‬hope)

 ‫ غري منعكس‬means ‫( غري خمالف‬unopposed) due to my good opinion of You ‫سبحانه وتعاىل‬
 ‫ احلساب‬here means ‫( االعتقاد‬conviction)
 ‫ املنخرم‬means ‫( املنقطع‬severed)
 ‫ و الطف‬means ‫( و ارفق‬be gentle)
 ‫( الدارين‬the two abodes) means ‫( دار الدنيا و اآلخرة‬the abode of this world and the
hereafter)
 ‫ االهوال‬is the plural of ‫ هول‬and it means ‫( االمر العظيم املشقة‬a terror)
 ‫ االهنزام‬means ‫( اهلرب‬fleeing)
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 رجائي‬ is with madd and it is conjuncted to an omitted clause before it, its

implication being ‫حقق ظين و اجعل رجائي‬ (make my opinion reality and make my
hope…)
 ‫ غري‬is 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
 ‫ حسايب‬is its first object
 ‫ غري‬is 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 يف الدارين‬are both connected to ‫و الطف‬
 ‫ ان له‬consists of ‫ ان‬and its predicate
 ‫ صربا‬has a fatha on the ‫ ص‬a sākin on the ‫ ب‬and it is the subject-noun of ‫ان‬
 ‫ ميت‬has a fatha on the ‫ت‬ and it is ‫ظرف زمان‬ (an adverbial noun of time), it is

accusative and it comprises the import of ‫الشرط‬ (condition) by apocopating the

following two verbs
 ‫ تدعه‬is jussive due to ‫ ميت‬indicated by the omission of the ‫و‬
 ‫ االهوال‬is the subject of ‫تدعه‬
 ‫ ينهزم‬has a kasra on the ‫ ز‬and it is the complement (‫ )جواب‬of ‫ ميت‬The ‫حرف الروي‬
(rhyming letter) is read with kasra due to ‫( القافية‬rhyme)

Meaning
O my Lord, make my expectation of hope in You unopposed, and make my sincerity in You
forgiven, free from fault. For indeed, You have promised ‫( االجابة‬fulfilment) as You have said:

‫‘ ٱدعُونِى أَسَتجِب لَكُم‬Pray to me I will accept’

184
O my Lord, be gentle with Your servant in that which You have ordained for him in this
world and the hereafter. This is because his patience is weak and he shall not be able to
endure the terrors and adversities of the day of judgement, thus when the terrors call out to
him, he shall flee immediately and not return. As a result, he is in severe need of the
kindness and munificence of Allāh ‫وتعاىل‬ ‫سبحانه‬

‫علي النيب مبنهل ومنسجم‬ ‫و ائذن لسحب صالة منك دائمة‬

From You, let a cloud of constant blessings rain upon the prophet, forever coming down.

‫و اطرب العيس حادي العيس بالنغم‬ ‫ما رحنت عذبات البان ريح صبا‬
For 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)
 ‫ الصالة‬upon the prophets ‫ عليهم السالم‬is to seek greater mercy and nobility for them
(‫هلم‬ ‫ )طلب مزيد الرمحة و الكرامة‬It is disliked to separate it from ‫( السالم‬as it is usually
‫ )الصالة و السالم‬in prose, poetry or calligraphy
 ‫ اهنل املطر‬means ‫( سال بشدة‬it rained torrentially)
 ‫ انسجم‬means ‫( سال بشدة‬it rained torrentially) and so forth
 ‫ رحنت الريح الغصن‬means ‫( امالته‬the wind swayed the branch)
 ‫ عذبات البان‬means ‫( اغصانه‬the branches of a tree)
 ‫ البان‬is a type of tree with delicate branches, also named ‫( اخلالف‬see 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 ‫( اخلفة احلاصلة من شدة السرور مقتضية للهزة و احلركة‬a lively emotion caused by
intense joy, compelling rapture and motion)
 ‫ العيس‬is the plural of ‫ االعيس‬which is ‫( االبل اليت خيالط بياضها الشقرة‬a camel of a white
colour with a red hue). Another opinion is that they are camels of good breed
(‫الكرائم‬ ‫)االبل‬

185
 ‫ حادي االبل‬is ‫( هو الذي يسوقها‬the one who drives camels) and ‫ احلداء‬with madd and a
dhamma or a kasra on the ‫ ح‬means ‫( الغناء‬singing), as the poet has said:

‫فغنها و هي لك الفداء ان غناء االبل احلداء‬

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
 ‫ صالة‬is ‫مضاف اليه‬
 ‫ منك‬is the qualification of ‫صالة‬
 ‫ دائمة‬is genitive and it is a qualification of ‫ صالة‬and it can also be accusative as its ‫حال‬
 ‫ علي النيب‬is connected to ‫ دائمة‬and not ‫ صالة‬because the qualified infinitive preceding
the effect (‫ )العمل‬does not govern (‫)ال يعمل‬

 ‫ مبنهل‬has 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. ‫منهل‬ ‫( مبطر‬with torrential rain) The ‫ ب‬is for ‫( املصاحبة‬association)
 ‫ 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)
 ‫ رحنت‬has 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
‫رحنت‬
 ‫ البان‬is ‫مضاف اليه‬
 ‫ ريح‬has a kasra on the ‫ ر‬a sākin on the ‫ ي‬and it is the subject of ‫رحنت‬

186
  ‫ صبا‬has a fatha on the ‫ ص‬and the ‫ ب‬it is with ‫ قصر‬and it is ‫ مضاف اليه‬by annexation of
‫( العام‬the general – easterly wind) to ‫( اخلاص‬the specific - wind)
 ‫ و اطرب‬has a fatha on the hamza, a sākin on the ‫ ط‬a fatha on the ‫ ر‬and the ‫ ب‬and it
is conjuncted to ‫رحنت‬

 ‫ 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)

Meaning
O my Lord the one who is Kind to His servants, I request that You command Your clouds to
send eternal peace and mercy upon Your messenger Muhammad ‫ ﷺ‬the one You have
collected within him ‫ ﷺ‬every perfection and excellence without exception and completed
him possessing every great merit and small, as long as the easterly wind sways the branches
and as long as the camel driver enraptures the camels with melodies and tunes; for as long
as the pledge is remembered within the pastures and dwellings.

For You have commanded us (in pre-existence) to send peace and mercy upon him:

‫إِنَّ ٱللَّهَ وملـٰئكتَهُ ُيصَلُّونَ عَلَى ٱلنَّبِىِّ يـٰأيّها ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَي ِه وَسَلِّمُواْ تَسلِيمًا‬

Indeed Allāh and His angels send blessings on the Prophet; O people who Believe! Send
blessings and abundant salutations upon him.

‫حممد ﷺ‬ ‫اللهم صل علي سيدنا‬

Everlasting peace and unlimited blessings be upon our master Muhammad ‫ﷺ‬

187
 ‫ظلمت سنة من احي الظالم ايل * ان اشتكت قدماه الضر من ورم‬
I’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 * حتت احلجارة كشحا مترف االدم‬

Over his belly and soft skin he placed a stone, tightening a belt over it to
lessen the hunger pangs.

‫ ظلمت‬means ‫( تركت‬I left)

‫ سنة‬means ‫( السرية‬the way of life) and ‫( الطريقة‬the manner)

‫ الظالم 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 ‫( االمل‬pain) and ‫( اهلزال‬emaciation)

‫ ورم‬means ‫( االنتفاخ‬swelling)

‫ سغب‬means ‫( اجلوع‬hunger)

‫ الطي‬means ‫( الثين‬tying)

‫ املترف‬means ‫( املنعم‬soft or supple)

‫ االحشاء‬is the plural of ‫( حشا‬abdominal cavity)

‫ الكشح‬is the area between the hip and the false ribs (the flank)

‫ ادمة‬is the plural of (inner skin) ‫االدم‬

188