Introduction to BALAAGHA Art of Eloquence Lesson Seven From AL-BALAAGHA AL-WAADHEHA Modifications by Sheikh Safdar Razi

MAJAAZ MORSAL (Unrelated or non linguistic metaphors)

HAQEEQA (real) and MAJAAZ (metaphor) Al ISTI’MAAL HAQEEQA (Real use of the word) means to use the word for its literal meaning such as using the word “lion” for the animal lion. Al ISTI’MAAL MAJAAZ LUGHAWE (Linguistic Metaphorical Meaning) using a word for a meaning which is not kept for that word but there is a common point in both meaning – the literal and metaphorical meaning of the word. Due to the linguistic relation between the primary and the secondary meaning, that common point of similarity in the word is used metaphorically, but in such a case a QAREENA (context clue) must be used to divert the mind of the listener from the literal meaning to the metaphorical meaning. Such a QAREENA could be either vocal, circumstantial, or logical.

Examples Example1: The Lion is coming and talking on the cell phone. The Lion here has a metaphorical meaning i.e. a brave person is coming, and the context clue which diverted the meaning from the literal to metaphorical is talking on the cell phone, and in this case it is a vocal QAREENA because it is mentioned in the sentence. Example2 : The lion is coming This is said in the place where a lion cannot enter such as in an office, house, etc. In this case, though the QAREENA is not mentioned in the sentence, but it is circumstantial QAREENA. Circumstance does not allow such thing to happen. Example 3: “The lion is flying” Logic does not allow the Lion to fly, or seeing God.

Difference between TASHBEEH and MAJAAZ TASHBEEH is comparing two things (Ali is like a lion) MAJAAZ is using a metaphorical term like “Lion is coming” for a brave person, and a QAREENA or a clue of context indicates in MAJAAZ but in TASHBEEH it is not required.

MAJAAZ MORSAL MAJAAZ MORSAL: A word used not for its real meaning, and not for similarity (no common point of similarity as it was in linguistic regular MAJAAZ), however there is a relation between the real and metaphorical word and this relation or link (unlinked- MORSAL) is not the common linguistic point of similarity between the literary and metaphorical meaning as it was in the regular MAJAAZ. Though there is no linguistic relation but there has to be a relation between both meanings otherwise it would have been inappropriate to use such. MAJAAZ MORSAL Relations: Some of these relations could exist between the original meaning and the metaphorical meaning are as follows:

MAJAAZ MORSAL 1.SABABIYA: Relationship of causality (in this relation the cause is mentioned and the effect –killers- is not mentioned) – Yazid (L) killed Imam Husayn (AS) – The relation between Yazid and the real killers (effect) that killed Imam Husayn is the relation of causality because Yazid was the cause of the men killing Imam Husayn (AS) 2.MOSABABIYAH: – Relation of effect - In this effect is mentioned and the cause is removed : YAZEED (L) made orphans (He killed the fathers which was the caused these orphans to become orphans– Ghafir, 13 3.JOZIYAH: Relation of Partiality – (Part-to-Whole) in this a part is mentioned with the meaning of the “whole”. Ex: “We need more hands” – In this example the person is trying to say that Ihe needs more people, but he is saying “hands” instead of people (part to whole) 4.KOLIYAH: Relation of Totality –(Whole-to-Part) The total is mentioned but the intention is partial, when you say he is a great person and his greatness might only be by looking the aspect of his generosity. Chapter Nuh Verse 7

5.Mentioning the Past – In this type of MAJAAZ, the past is mentioned and the future is intended. An-Nisa, verse 2, give the orphans, but you give them when they are mature and no more called orphans. 6.Mentioning the Future and intending the past, like the verses of People entertaining in the Paradise. Sura Noh, Ayat 27 7.Relation of Place - In this type of MAJAAZ the place is mentioned and the things associated with the place is intended. Sura Yousef Verse 82 8.The relation of the tangible – In this type is mentioned tangible (concrete)-white color- but the intention is the intangible (abstract) -happiness Al-Imran 107, he is on fire to reflect anger, and his face is blushing (shyness) 9.Relation of intangible :In this type the tangible is removed and the intangible is mentioned: Sky is dark= Sky is sad, Fire is burning strongly = Fire is angry MAJAAZ MORSAL

Example 2: MOSABABIYAH [Shakir 40:13] He it is Who shows you His signs and sends down for you sustenance from heaven, and none minds but he who turns (to Him) again and again. MOSABABIYAH: “Sustenance from Heaven” the sustenance does not come down from heaven, rather rain which grows crops, crops are eaten by animals – thus the cause of sustenance comes from heaven. Thus sustenance is the effect, it is being mentioned but not the cause. هُوَ الَّذِي يُرِيكُمْ آيَاتِهِ وَيُنَزِّلُ لَكُم مِّنَ السَّمَاء رِزْقًا وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ

Example 4 : KOLIYAH [Shakir 71:7] And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride: In this verse Allah (SWT) mentions the whole finger but only part of the finger is intended as saying they Kept parts of their fingers in the ears, thus the whole was mentioned but part was intended. وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا

Example 5: What was in the past [Shakir 4:2] And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime. The word orphan in Arabic language is used on a child or minor and is prohibited to give the wealth to the orphan while he is a child. It is given when the child reaches the age of maturity after the puberty. If the child reaches the age of puberty and maturity, it is no longer called an orphan. Thus the verse mentions the past which is the age of the orphan – surrender the orphan its wealth to when it becomes mature in the future. َآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا

Example 6: What Will be in Future [Shakir 71:27] For surely if Thou leave them they will lead astray Thy servants, and will not beget any but immoral, ungrateful (children) In this verse Allah (SWT) mentioned the future results of the children which is disbelievers and the corrupted ones because when the child is born it is not born on disbelief or corruption, later on he/she becomes disbeliever or corrupted by the affect of the parents and the communities. Quran is mentioning the future and the intention was regular born child. إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا

Example 7: Mentioning the Place Quran says “Ask the city” – The meaning is to ask the people of the city. City has been used to indicate the people of the city and the clue is intellectual / logical. Logically you cannot ask the city itself, it has to be someone who can communicate the city. [Shakir 12:82] And ask the town in which we were and the caravan with which we proceeded, and most surely we are truthful. Quran mentions to ask the town which means to ask the people of the town (people of the town are associated to the town in this place). The “we” are the brethren of Yousef when blamed for steeling وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيْرَ الَّتِي أَقْبَلْنَا فِيهَا وَإِنَّا لَصَادِقُونَ

Example 8: Mentioning the Tangible َ أَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللّهِ هُمْ فِيهَا خَالِدُونَ [Shakir 3:107] And as to those whose faces turn white, they shall be in Allah's mercy; in it they shall-abide eternally. “in Allah’s mercy” is intangible and abstract. The intended meaning is paradise which is tangible and concrete, this is where people can abide in it eternally.

Exercises for MAJAAZ 1. Sura Yousef, Verse Sura Baqarah, Verse Sura Sho’ra (Poets), Verse Al-Imran Verse Saf’fat Verse Sura Baqara, Sura Baqara, Sura Taha, Sura Al Infitaar, Sura Al’aa, Verse 17,18

Eloquence of MAJAAZ (Metaphor) In Arabic language the MAJAAZ or the metaphor is when a person uses a word to describe different meaning other than its own meaning such as instead of mentioning the brave person’s name the speaker mentions another word which has a common point of similarity with the brave person such as lion is coming which makes it different then the TASHBEEH where in TASHBEEH the speaker compares between he lion and the brave person and mentions both or if one of them is removed then something associated with the removed component is mentioned with TASHBEEH (ISTIAARAH) where in MAJAAZ the brave person is given the title of lion and the sentence includes a QAREENA which helps the listener understands that this is not a real lion but a metaphor or MAJAAZ.

MAJAAZ or ISTIAA’RAH TASREEHEYA Sometimes confusion might rise between a sentence. “I saw the lion fighting with a ZOLFIQAAR in the battlefield.” Looking at the above sentence, it appears to be MAJAAZ but if there was an indication in the paragraph indicating that the MOSHABBAH (described) was removed from the sentence, than it will be considered ISTIAA’RAH TASREEHEYA. Such as a paragraph was talking about a person like Imam Ali (AS) and after few lines one of those who saw Imam Ali (AS) tells the people that I saw the lion fighting in the battlefield. In this case it is ISTIAA’RAH TASREEHEYA where MOSHABBAH Imam Ali (AS) has been removed and something associated with Imam Ali (AS) was presented “fighting in the battlefield with ZOLFIQAAR ” as the person is saying I saw Imam Ali (AS) fighting in the battlefield like a lion.

Eloquence of MAJAAZ & Types The difference between MAJAAZ (intellectual or regular MAJAAZ) and the unrelated or unlinked MAJAAZ is that in the first type there is a resemblance or a resembling common point between the real and metaphorical meaning of the word such as a brave person – lion where in the presence of QAREENA the mind or the intellect jumps to the metaphorical meaning therefore it is called intellectual MAJAAZ or the MAJAAZ that depends on the relation which exist in the mind between the real word and the metaphorical word. But in MAJAAZ MORSAL there are some components missing in the sentence and it can be understood by the existence of the QAREENA and the resemblance between the real and metaphor is not necessary in unlinked or unrelated MAJAAZ such as people will see their God. That means people will see the bounties of their God (causality :cause was mentioned and bounties affect was removed). The commander defeated the army of the enemy which is originally the army of the commander defeated the army of the enemy.

Eloquence of MAJAAZ (Metaphor) The eloquence of MAJAAZ MORSAL depends on the skill of the speaker who has to take the time, place, listener into his consideration to create a stronger affect in the hearts of the listener. Such can be understood from the examples mentioned in the lesson which indicate the various relations of the word in the meaning used in MAJAAZ MORSAL.

KINAAYAH (implication) Indirect (implied) indication (of a description or behavior or an act.) KINAAYAH is used many times when the direct indication might be disrespectful or cause an offense or be less respectful, or the KINAAYAH would be more appropriate / decent / stronger in effect such as : someone generous who feeds people a lot is called a person with abundance of ashes (KATHEER URAMAAD), this means a lot of burning for cooking is happening in his house in order to feed plenty. The difference between KINAAYAH and MAJAAZ : Linguistic MAJAAZ the intentional meaning is the metaphorical meaning related to the real meaning in the system of language ( Lion for a brave person) Unlinked or unrelated MAJAAZ (MORSAL): The relation is not in the system of language but there is another (nonlinguistic) relation (as mentioned previously such as causality) KINAAYAH: using a phrase (mostly used or known or practiced after the first use of it, and becomes comprehended in a community, and might be associated with some type of exaggeration) such as the example mentioned KATHEERUN RAMAD which has real direct meaning of a person who cooks a lot, therefore he is generous. In this case the word was used in its real meaning (not metaphorical –MAJAAZ) but in some type of exaggeration (In exaggeration the use was not limited to the known phrases used by Arab or the community)

Types of KINAAYAH: 3 Types of KINAAYAH: 1.Indication of (SIFFAH) an intangible abstract or description or adjective : Person with plenty ashes=describing generosity (intangible) 2.Indication of (MOWSOOF)- tangible or described thing: A person with two faces =Hypocrite (Tangible) 3.Indication of a relation/tie (NISBAH) - related to either SIFFAH or MOWSOOF :Lion in his attire, instead of saying he is wearing the cloth of bravery (KINAYAH of SIFFAH), he brings something related to/or associated with the bravery which is lion and replaces it with the bravery, (the MAJAAZ would be Lion is coming talking on cell phone where the real lion was used, TASHBEEH would be He is a lion or like a lion, but this is KINAYAH where the poet is saying that he is wearing (attire) the lion, he means wearing the bravery)- ponder on!

Types of KINAAYAH: 2. Indication of described thing (MOWSOOF) Indicates a self that is tangible This can be describing a man for the one who holds the arrow and for being described by the one who has “HINNAH” (paint) on her hand. In one of the poetry the poet mentions that in front of the king the one who has arrow is equal to the one who’s hand is painted with HINNAH. This means the king does not distinguish between the male / female gender. 3. Indication of a relation/tie (NISBAH) In this type the KINAAYAH indicates something related to a self/description (tangible / concrete or intangible / abstract) or associated with self or description The Lion is in his attire. – KINAAYAH

Some words used as KINAAYAH Arabs used certain personalities with certain characteristics and simile such as they described a generous person with HATIM and a wise person with LUQMAAN. HITLER or SADDAM or YAZEED can be used to describe an oppressor

Eloquence of KINAAYAH KINAAYAH or figure of speech is a kind of indirect implication of the real meaning and in one of the cause of eloquence in the KINAAYAH is that it brings the meaning into tangible things such as the generosity which is non-tangible meaning is presented by the abundance of ashes. Ashes thus are tangible things which create stronger picture of generosity. Therefore the listeners can materialize the non-materialistic meaning and comprehend the beauty of the non- materialistic meanings. Note: there are times where a text of Arabic literature could contain all forms of BAYAAN such as simile, metaphor, figure of speech and the poet or author may jump from one to another creating a bouncing beautiful affect in the heart of the listener. Thus creating more depth in beauty and eloquence in speech.