How many a bitter soul was sweetenedwhen [the enemies’] souls were pluckedfrom them, Had it been drenchedin musk it would not smell so sweet. In addition, through the oath by a heavenly body, like the moon, al-Bisiri alludes to the Qur’anic usage of the early Meccan Surahs, of opening with oaths: Enter the email address you signed up with and we’ll email you a reset link. Al-Dar al-Qawmiyyah, , pp. Until, through them, the community of Islam was bound together Like blood-kin, after they had been like strangers. It is interestingthat the 19th centuryBurdah commentarist see below, note 29 al-Bajfirialso wrote a commentaryon Al-Shifa’. It is my contention, rather, that the particular elements from the Sirah of the Prophet have been carefully selected and masterfully poeticized to forge an Islamic polemic, which, however much it was grounded in the contemporary politics of al-Bfisiri’s day, has retained its validity and popu- larity throughout the centuries. Horovitz]”Mi’radj,”part 1, and J.

In verse 64 the conceit of producing a fanciful cause, termed by the Arab rhetori- cians husn al-ta’lil, is employed to attribute to the fire and water such grief that their intrinsic nature is reversed. If to the modem sensibility this verse seems excessively contrived especially in English , we should keep in mind that Arabic grammatical terminology is simply the technical use of what are otherwise quite ordinary everyday words, so that the punning of this line is far smoother and more charming in Arabic than in translation. Stetkevych,Poetics of Islamic Legitimacy,pp. Haughtyhigh-nosedchampionswho, on battle-day, Don shirts of David’s weave. You left in her [Amorium]a black night brightas forenoon For in her midst a dawn of flame dispelled [the dark]. The entire anecdote is an extended word-play on sadaqa to tell the truth ; saddaqa to believe, give credence ,and siddiq, demonstratingboth AbfuBakr’s loyalty and his giving credenceto Muhammad. What is said about his Birth; V:

Brill,notes; al-Marzfqi’spassage is translated,p. The two verses are connected by antithesis, inasmuch as verse 58 deals with the Prophet’s death-his incorruptible bones in his grave, whereas verse 59 deals with his birth. Particularly important in this respect is Ibn al-Mu’tazz’s category of al- madhhab al-kaldmi the method of Kalam, or in Ignatius Kratchkovsky’s apt translation, “dialectical mannerism” ,’8 which to him means convoluted expressions that need to be disentangled by the application of logic.

It was a day on which the Persians perceived tafarrasa According to Islamic sources, Abrahahled an assaultagainstthe Ka’bahin theYearof theElephant theyearof Muhammad’s birth,ca. It is interestingthat the 19th centuryBurdah commentarist see below, note 29 al-Bajfirialso wrote a commentaryon Al-Shifa’.


Asrar Al Banat Ep 1

This is pre- cisely what the taut muscularity, palpable intensity and bold innovativeness of the badi’ style provided. Verse 93 employs another rhetorical device, what in ‘ilm al-badi’ is termed radd al-‘ajuz ‘aid al-sadr repeating an earlier word at the end of a verse and in English terms is something of an alliterative chiasmus abba patternto express a tenet of l’jaz al-Qur’dn that is central to the polemic of his poem: CornellUniversityPress,pp.

In Al-Shifd’, it appears that materials deriving from the first two sources, as well as others, are alreadywidely accepted,for the authordoes not providecitations althoughits commentatorsand editors diligently trace al-Qadi ‘Iyad’s materialsto their authoritativesources. This prepares us stylistically for bnaatwhich, in the exhilirating momentum of its rhyth- mic repetition asrae participial forms: Also of note in this regardis the conscious employ of High ‘Abbasidpoetics and the many mu’dradatof the ‘Abbasidmasterpanegyrists in Arabic neo-classicalpoetry.

Till one defeated devil after anotherwas driven From the [celestial] highway of revelation, So, if Muhammad is the Truth al-sidq or, ek al-Bajuri insists, an elision of [dhi] al-sidq, possessor of Truththen Abu Bakr “al-Siddiq,” one of the first to accept Islam, is, as his traditional epithet indicates, “trustworthy, sincere, loyal” intensive form, of sddiq to Muhammad, but also “the believer,” or the one who gives epiaode dence musaddiq to the truth of Muhammad’s mission and message.

Who in the morningfeeds flesh to two lion whelps That live on humanflesh flung in the dust in chunks, Al-Dar al-Qawmiyyah,pp. In this respect, let me reiterate my earlier work to stress that the badi’ style is not merely the mechanical proliferation of rhetorical devices already found in the Ancients, as Ibn al-Mu’tazz argued, but rather reflects, along the lines of al-Jahiz’s thinking, a new conceptual and analytical con- trol of language, and with it the metalanguage of poetry, one that allows for, or calls for, the innovative manipulation of language at various levels.

This content downloaded from Verse 87 operates metaphorically to extend the idea of “revival” from plant life to bounty, generosity and salvation. What is said about his Birth29 How many an opponentdid the Words of God refute, How many an adversarywas vanquishedby the Proof.

Still, verse refers to Muhammad’s creed as a stronghold or refuge, conveying the concept of a protection that is spiritual rather than military. It is interesting, too, that the Meccan polytheists, termed merely “the enemy” al-‘idd v. In versesthe poet exploits the expressive capacities of al-madhhab al-kaldmi, here in the rhetorical sense of the badiV figure that employs This content downloaded from Schimmel’s book remains the best English language resourceas both a survey and biblio- graphicreferenceon this subject.


Verse 94 is particularly compelling and subtle in its rhetorical expression of this idea and as an example of the complex tension and intertextuality This content downloaded from This is intendedto establishthe eternalveracityof Muhammad’s prophethoodand message Islamand its continued efficacy for both the Com- munity and the individual believer.

As I argued at length in my book, The Poetics of Islamic Legitimacy,one of the key functionsof the Islamic courtlyqasidat al-madh, whether explicitly of the supplicatoryform or not, is to constructand per- petuatea legitimizingmyth of Arab-Islamicrule and, in particular,to estab- lish the legitimacy of the mamduih’srule or role.

asrar el banat episode fairy

I have used this concept in an extended way in S. The metaphor of physical sweetness episodee spiritual purity is taken up once more in versewhere it is compounded with the metaphor of the wind spreading redolent fragrances for the spreading of the good news of Muslim victory.

As I have argued elsewhere, we can usefully extend this term beyond its denota- tion of a particular rhetorical device to a habit or method of analytical con- ceptual thought that pervades all aspects of poetic production, and indeed characterizes the cultural production of the High ‘Abbasid period. As extensions of the madih-section, their purpose is to establish the mamduih’s legitimacy and authority, that is, the veracity of Muhammad’s Prophethood.

What is said about his birth. See al-Ghazzi and al-Bajuri. Through a sort of inverted pathetic fallacy the fire and the city are personified to express the grief and anguish of the Persians.

One of the Islamic beliefs that most inspiredthe literaryand pictorialimaginationwas the belief in Muhammad’smiraculousNight Journeyand Ascension,termed al-lsrd’ wa al-Mi’raj. Thus, throughbadi’, the poet establisheshis wsrar masteryin creatinga novel and dazzling gift of praise, while at the same time he establishesthe Prophet’s ability and authorityto confer the countergift-shafd’ah.