The difference in the type of harmony and the conditions of the rhyme:

Then trends, schools, traditions, and customs differed regarding the harmony of parts in each verse of poetry and the conditions of shared rhymes appearing at the ends of verses.

in the harmony of parts in each verse of poetry and the conditions of shared rhymes.

in every verse of the poetry.

and the conditions of the shared rhymes appearing at the ends of the verses,

for the Arabs, for example, have rules and principles clarified by Al-Khalil bin Ahmed Al-Farahidi,

clarified by Al-Khalil Al-Farahidi,

while the Indians follow traditions and customs governed by their innate linguistic intuition.

governed by their innate linguistic intuition.

And thus the people of every era and land chose a system and a path.

a position among positions and a path among paths.

The Unifying Shared Matter:

And if we want to extract from among these customs, situations, schools, and sources a unifying shared matter,

and situations, schools, and sources,

a unifying shared matter, and a subtle comprehensive secret,

it is none other than estimated or conjectural harmony.

[Prosody of the Arabs:]

For the Arabs, for example, use "mafa'ilun" and "mufta'ilun" in place of "mustafilun"

and consider "fa'ilatun" and "failatun" according to the correct rule instead of "failatun"

according to the correct rule instead of "failatun"

and they care about matching the end of a verse with the end of another verse and the hemistich of a verse with the hemistich of another verse,

and the hemistich of a verse with the hemistich of another verse,

and they permit an abundance of poetic alterations (zihafat) in the filler parts,

contrary to the Persian poets who disapprove of poetic alterations and detest them.

The Rhymes of the Arabs:

Likewise, Arab poets consider it good if the rhyme, for example,