Introduction to BALAAGHA Art of Eloquence Lesson Five

1. Introduction to BALAAGHA Art of EloquenceLesson Five From AL-BALAAGHA AL-WAADHEHA Modifications by Sheikh Safdar Razi

2. Type of TASHBEEH

3. Absence of Some Components • MORSAL - Unlinked – ADAAT is still present (both components are separated and unlinked because of the ADAAT. But in MOAKKAD when the ADAAT is removed both (Asad & Lion) are connected to each other in a way that the description is emphasized. • MOAKKAD - Emphasis- ADAAT is removed • MUFASAL – Detailed – WAJHU SHABA is present • MOJMAL - Vague : WAJHU SHABA is removed • When MOJMAL and MOAKKAD are combined then it forms BALEEGH.

4. Type of TASHBEEH [Shakir 24:35] Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.

5. TAMTHEEL • TAMTHEEL TASHBEEH in a panoramic view • The description is not one thing, rather multiple WAJHU SHABA (Point of Similarities) • Point of Similarities create a picture of several descriptions.

6. TAMTHEEL - Example • The covering of the day by the night is like the waves of the ocean covering the land. • There is a movement within the picture • Poet describes the king who is leading the army: • The movement of the army around you is like the flapping of the wings of the eagle.

7. The Indirect TASHBEEH of DHIMNEE • In TASHBEEH of DHIMNEE the simile is indirect (both components are not linked, the clue is their existence together). • Example: In the example the two segments in one line of a poetry are initially not related, but both by being in one line indicates a simile. If these two segments were not in one line of the poetry the simile would not have been comprehended nor the connection and relation of simile between them. This is why this is an indirect TASHBEEH • Literal Translation of the poetry: And my poetry became in him in its position == and in the neck of a beautiful woman the necklace manifest the beauty. • Interpreted translation: My poetry's position became to him = the beautiful necklace’s on the neck of a beautiful woman. • Meaning: My poetry is embraced by him as the beautiful necklace is embraced around the neck of a beautiful woman.

8. The MAQLOOB (Inverse) TASHBEEH • To consider the MOSHABAH due to the point of similarity is more obvious in the MOSHABAH BEHE . • Lion is like Ali (as) • The bravery of Ali (as) is more obvious than the Lion, thus Imam Ali becomes MOSHABAH BEHE and the Lion becomes MOSHABAH. • This type is used when a description in the described exceeds the level of description in the source. • The Light of the day was like his forehead. • As the light of the day was like his forehead instead of saying his forehead was like the light of the day.

9. ISTE’AARAH (From Borrowing) • Two types: Based on the existence of the source of description or its removal. • TASREEHIYAH (explicit): In this art either the MOSHABAH BEHE (Lion) is exists (TASREEH) and the MOSHABAH is removed (Ali) and something associated with it is kept in the sentence to indicate the removal of MOHABBAH such as Sword of Islam is like lion. • MAKNIYAH (implicit): Or either the MOSHABAH BEHE is removed and indicated (MAKNI) with something associated with it such as beardy beast or beast with beard or king of the jungle, and in this case the MOSHABAH exists.

10. ISTIA’AARAH TASREEHE (Explicit) ISTIA’AARAH MAKNI (Implicative or Indicative) • ISTIA’AARAH is a type of metaphor (MAJAAZ) , and it is TASHBEEH with the absence of either MOSHABAH or MOSHABAH BEHE therefore ISTIA’AARAH is divided into two categories: 1. TASREEHEYA (Explicit) – in which the MOSHABAH BEHE (Source of Description) is mentioned but the MOSHABAH (Described) is not mentioned. • Imam Ali Chief of the Believer is like the glowing sun. • In TASREEHE we remove Imam Ali but keep one of its characteristic which is being chief of the believer in the sentence, therefore the sentence will be : Chief of the Believer is like the glowing sun. 2. MAKNIYA (Implicit) – in which the MOSHABAH BEHE (source of description) is removed and is indicated by one of its associate. • The oppressor is like the darkness (which is associated with night and was removed). In this sentence the MOSHABAH is existing which is the oppressor, the MOSHABAH BEHE which is the night associated with darkness.. Therefore the sentence becomes “The Oppressor is like the night ”

11. ISTIA’AARAH MAKNI (Implicative or Indicative) الَر كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِبِإِذْنِ رَبِّهِمْ إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ • [Shakir 14:1] Alif Lam Ra. (This is) a Book which We have revealed to you that you may bring forth men, by their Lord's permission from utter darkness into light-- to the way of the Mighty, the Praised One, • Quraan uses Istia’aarah Maknia in this verse. • Quran is resembled like a guiding light or torchlight (MOSHABBAH BEHE which was removed) which takes people out of darkness and guides them towards light. • The Moshabbah is Quran, • Moshabbah behe (source of Description) is guide light which was removed and one of the associated thing -taking people out from the darkness to light is mentioned to indicate its removal • i.e. Quraan is like the torchlight which takes the people out of darkness.

12. ISTIA’AARAH MAKNI قَالَ رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا ! وَاشْتَعَل :Got burned الرَّأْسُ ;Head شَيْبًا َ ;Hoary - Whiteness of elderly Age [Shakir 19:4] He said: My Lord! surely my bones are weakened and my head flares with hoariness, and, Prophet Zakariya (AS) is resembling the gray hair as a fuel which has been burned and leaves gray ashes. My head has burned like the fuel , and become gray or white. The fuel (MOSHABBAH BEHE was removed) and the burned (ISHTIAAL) which is associated with the burning was mentioned to indicated the absence of “fuel”. The fuel is source of description and was removed and one of the things associated to fuel which is the process of burring was mentioned therefore it is ISTIA’AARAH MAKNI . Note:The only thing is not there is the elderly age and it is indicated by the weakness of bones, but there is no MOSHABAH BEHE, like what is resembling his getting old.

13. ISTIA’AARAH TASREEHE (Explicit) ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاء وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللّهِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ • [Shakir 2:74] Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do. • The meaning is: Your will (MOSHABAH) in your heart became hardened like the hard rocks • The will was removed and the heart which is associated with the will was mentioned. ISTI’AARAH TASREEHIYAH

14. Cont. Example • In Arabic language “heart” is used for three things : Physical Heart, reflecting intellect, and emotional heart. • In Arabic, heart is used as the place of making the will or intention. It is assumed that the sentences as follows: Your “will” inside your hearts became hardened like the rocks. – Which indicates prejudice of disbelievers. • Note: There are several ISTIAARAH TASREEHIYAH resembling the types of will with the types of stones, and all of these types of wills have been removed.

15. ISTIA’AARAH - Original and Followed • ISTIA’AARAH (ASLIYA) Original • ISTIA’ARAH TABA’IYA (Follower) • The above two types of ISTIA’ARAH will be discussed in the second level.