Duet Addressing Mode 

Sharh Al-Mu’allaqat Al-Sab by Al-Zauzani 
ISBN 977-372-117-5
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See Also:

http://news.medill.northwestern.edu/washington/news.aspx?id=136035 






From a poem of pre-Islam:

Qif-ā (Stop, you two) Nabki (We all weep i.e. solace me) for my remembrance of the departed beloved


Al-Zauzani

"Qif (Stop) is addressed to his companions; two of them at that, but the address is for a duet not for an individual, since the Arab had the habit of articulating the addressing of two for one or plural. The Arab did this because a man had two IMPORTANT and CONSTANT companions that aided him, first who took care of his camel, second who took care of his livestock. And this bound between the three is the reason for the addressing the duet even if there is only one (himself alone), because of habitual usage of the duet addressing.  

Also it could be that repetition of a phrase is reflected within the template of the conjugation: Qif, Qif (Stop, Stop) is then replaced to summarize by the template Qif-a (Stop, you two), and the addition of Alif (ā, a) indicates repetition as was interpreted by the Abu Uthman Al-Mazini for the verse:

23:99. Until when the death comes to ONE OF THEM (he) said: My Lord return US!

حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ

Meaning: Return me, return me, return me; which this repetition is rendered via using the template for plural though indicating only one. Waw, in ‘Arji’un, is then used as n ‘Alam (Flag, Marker) to indicate duplicity. "



Suyuti
Itqan

See Also: http://www.untiredwithloving.org/khitab.html

Addressing one by the verbiage for a couple: 50:24 "(you two) Throw into Hell every contumacious rejecter (of Allah)”

Dara: “The Arab used the address for a couple as the address for one since the closest companions to an Arab were two: 1) The one who took care of his camel, 2) The one who took care of his livestock. “ Al-Zauzani Sharh Al-Mu’allaqat Al-Sab’. This again shows that a single human being does not live in a vaccum and he is a part of a continuum, inexorably entangled to a collective. The view of man in and of himself alone is a figment of his imagination and distanced from reality. 


 الخامس عشر: خطاب الواحد بلفظ الاثنين نحو ألقيا في جهنم والخطاب لمالك خازن النار، وقيل لخزنة النار والزبانية، فيكون من خطاب الجمع بلفظ الاثنين. وقيل للملكين الموكلين به في قوله (وجاءت كل نفس معها سائق وشهيد فيكون على الأصل وجعل المهدوي من من هذا النوع قال قد أجيبت دعوتكما قال: الخطاب لموسى وحده لأنه الداعي، وقيل لهما لأن هارون أمن على دعائه، والمؤمن أحد الداعيين.

Addressing a couple by means of a singular verbiage: ‘20:117. Then We said: "O Adam! verily, this is an enemy to you and your wife: so let him not get YOU-BOTH out of the Garden, so that YOU (SINGLE) suffer(ed)’. Ibn Atiya said that he (Adam) was singled out for suffering and it is said that the suffering in this world is from/for the male’s side. This is the meaning of the single Address to him (though a couple).


السادس عشر: خطاب الاثنين بلفظ واحد كقوله (فمن ربكما يا موسى أي ويا هارون، وفيه وجهان: أحدهما أنه أفرده بالنداء لإدلاله عليه بالتربية. والآخر لأنه صاحب الرسالة والآيات وهارون تبع له، ذكره ابن عطية. وذكر في الكشاف آخر، وهوأن هارون لما كان أفصح من موسى نكب فرعون عن خطابه حذراً من لسانه، ومثله فلا يخرجنكما من الجنة فتشقى قال ابن عطية: أفرده بالشقاء لأنه المخاطب أولاً والمقصود في الكلام. وقيل لأن الله جعل الشقاء في معيشة الدنيا في جانب الرجال. وقيل إغضاء عن ذكر المرأة كما قيل من الكرم ستر الحرم. 





Irfan (Gnosis) of Duet Address

Irfan is an unlearnt acquisition of knowledge within, a Divine Gift, which is deposited by That Divine Beloved within each and every one of us (the Beloved's lover to see Beloved's beauty), like unto a water deep within the well, the coolness of which satiates the Murid (Seeker) upon the Path thus to push him or her forward with un-diminishing verve, to voyage as an Eye.

The ideology of the Nafs (Self) in Sufism is based upon (and 7:189, 6:98, 4:1):

39:6. (Allah) Created you (plural) from a singleton Nafs (Self) Thumma (Then + Delay) made from her (Singleton Nafs), her similar pair

 خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا


Ibn Arabi
Mawaqi’ Nujum p. 66
“Know that the origin of the Nufus (Selves) is one (Self), but when mounted upon the physiological (and psychological) bodies (minds), due to the immixing with other substances, it became different selves.”


Remark: Zauj in Arabic means a similar pair; however the Arab due to their love for consummation of sexual affairs taught us that this means ‘his wife’. Clearly the repeated female pronouns do not match for that sexual interpretation.


لسان العرب  ابن منظور 
الزَّوْجُ: خلاف الفَرْدِ. يقال: زَوْجٌ أَو فَرْدٌ،
 وقال تعالى: وأَنبتنا فيها من كل زوجٍ بَهيج؛ وكل واحد منهما أَيضاً يسمى زَوْجاً،
وقال الله تعالى: فاسْلُكْ فيها من كلٍّ زَوْجَيْن اثنين. وكان الحسن يقول في قوله عز وجل: ومن كل شيء خلقنا زوجين؛ قال: السماء زَوْج، والأَرض زوج، والشتاء زوج، والصيف زوج، والليل زوج، والنهار زوج، ويجمع الزوج أَزْوَاجاً وأَزَاوِيجَ؛ وقد ازْدَوَجَتِ الطير: افْتِعالٌ منه؛ وقوله تعالى: ثمانيةَ أَزْوَاجٍ؛ أَراد ثمانية أَفراد،
 وفي حديث أَبي ذر: أَنه سمع رسول الله، صلى الله عليه وسلم، يقول: من أَنفق زَوْجَيْنِ من ماله في سبيل الله ابْتَدَرَتْه حَجَبَة الجنة؛ قلت: وما زوجان من ماله? قال: عبدان أَو فرَسان أَو بعيران من إِبله،




For Address there is the modality of ‘I’, and might see no one:





























And if looked upon the ubiquitous Primordial Active Mirror, then there is ‘you and I’:






In occasions the reflection is split in two, as indicated in the duet address above:
























Most often the reflection splits into many Shakhs (Discernable Individual):


























In some occasions the mirror is rustic hard to see details:




























And sometimes faulty all together:







































Often blurred when we are confused:






























And we see infinite, Kathrat, when there is only ONE:



























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