269

‫علم ابليان‬

CREATIVE DEVICES BY MEANS OF WHICH

AN IDEA CAN BE MADE CLEAR AND EASY
TO UNDERSTAND. EXPRESSIONS THAT
ENGAGE THE AUDIENCE MENTALLY AND
STIMULATE THE IMAGINATION.

1
 CHAPTER 1
‫التشب‬
‫يه‬
I NTRODUCTION
‫ التشبيه‬is a figure of speech that involves the comparison or likening of one thing to another thing of a
different sort. An example of ‫ تشبيه‬would be “He is as brave as a lion”. This statement involves the
comparison of two different things (a human and a lion) that share a trait. In English literary terms
‫ التشبيه‬can be defined as a simile.

Root Meaning: The root letters ‫ ش ب ه‬mean “likeness” or “similarity”. Placed in family II,
the meaning becomes “to liken” or “to compare”.
ُ ِّ َ ُ َ َّ َ
The word ‫ شبه يشبه‬takes a direct ‫ مفعول به‬in addition to a ‫ب‬. Since there are two elements
in a comparison, the first will appear as a direct ‫ مفعول به‬and the second will have a ‫ب‬
attached to it. The person/thing being compared acts as the ‫مفعول به‬, and that which it is
compared to attaches to the ‫ب‬.
َ ُ ْ َ
‫ش َّبهتُه بِاأل َس ِد‬
I compared him to a lion

Alternatively Known As: This concept is alternately known as ‫اتلمثيل‬. Remember that the
root letters ‫ م ث ل‬also mean “likeness” or “similarity”.

As the name would suggest, ‫ التشبيه‬is drawing a comparison or likening something to

something else.

This literary device is used to make a description more vivid and to make it easier to understand.

There are different types of ‫ تشبيه‬and further subtleties and rhetorical implications that are associated
with each type. To learn about the different kinds of ‫تشبيه‬, we must first learn about the COMPONENTS
and CONSTRUCTION of ‫تشبيه‬.

2
C OMPONENTS AND C ONSTRUCTION OF ‫التشبيه‬
There are four components to the ‫ تشبيه‬construction. They are:
َّ ‫الم‬
1. ‫شبه‬ ُ That which is being compared
َّ ‫الم‬
2. ‫شبه به‬ ُ That which it is compared to
ُ ََ َّ ُْ َ
3. ‫أداة التشبي ِه‬ The tool of comparison (they are ‫ كأن‬،‫ ِمثل‬،‫)كـ‬
َ ُ ْ
4. ‫وجه الشبَه‬ The point of similarity between that which is being compared (‫ )املشبه‬and that which it
is being compared to (‫)املشبه به‬

‫هو كـاألسد يف الشجاعة‬

‫املشبه‬
‫وجه الشبه‬ ‫املشبه به‬ ‫أداة التشبيه‬

‫أداة التشبيه‬ ‫وجه الشبه‬

He is like a lion in terms of bravery.
‫املشبه‬ ‫املشبه به‬

ْ
‫هو ِمثل األسد يف الشجاعة‬
‫املشبه‬
‫وجه الشبه‬ ‫املشبه به‬ ‫أداة التشبيه‬

‫أداة التشبيه‬ ‫وجه الشبه‬

He is like a lion in terms of bravery.
‫املشبه‬ ‫املشبه به‬

3
 ‫كأنـــه أسد يف الشجاعة‬
‫أداة التشبيه‬
‫وجه الشبه‬ ‫املشبه به‬ ‫املشبه‬

‫أداة التشبيه‬ ‫وجه الشبه‬

It is as though he is a lion in terms of bravery.

‫املشبه‬ ‫املشبه به‬

‫املشبه‬: Notice that the term ‫ مشبه‬is the ‫ اسم مفعول‬and therefore translates as “that which is
being compared.”
ُ َ َ َ
‫املشبه به‬: Recall that with the word ‫شبَّه ي ُش ِبه‬, the second word in a comparison appears with
ُ ْ َّ َّ َ ُ for “that which it is being
a ‫ ب‬on it (e.g. ‫)شبهته بــاألسد‬. This explains the naming ‫المشبه به‬
compared to”.

‫أداة التشبيه‬: Remember that the word ‫ أداة‬literally means “tool”.

‫وجه الشبه‬: A meaning for “‫ ”وجه‬that is commonly used in ‫ تفاسري‬and grammar books is
“way” or “manner” hence the definition “the way in which they are similar” or “the
manner of their similarity”.

T HE V ARIETIES OF ‫ التشبيه‬AND T HEIR R HETORICAL I MPLICATIONS

Of the four components mentioned in the previous section, the first two components (‫ املشبه‬and ‫)املشبه به‬
are irremovable. They are the PILLARS of the structure of ‫تشبيه‬. Without them ‫ تشبيه‬cannot exist.

The ‫ أداة التشبيه‬and the ‫وجه الشبه‬, on the other hand, can be excluded. Their inclusion and exclusion have
an effect on the literary and rhetorical implications of the construction.

Let us learn about the different variations of ‫ التشبيه‬and the rhetorical implications that come with
each.

As mentioned previously, the ‫ أداة التشبيه‬and ‫ وجه الشبه‬can be excluded from the ‫تشبيه‬. This leaves us with
four possible combinations:

4
 ‫وجه الشبه‬ ‫أداة التشبيه‬

1. Both the ‫ وجه‬and ‫ أداة‬are present ✓ ✓

2. The ‫ أداة‬is present and the ‫ وجه‬is missing  ✓
3. The ‫ وجه‬is present and the ‫ أداة‬is missing ✓ 
4. Both the ‫ أداة‬and the ‫ وجه‬are missing  

Let us explore each of these four possibilities.

Option 1. Both are Present

When both ‫ أداة‬and ‫ وجه التشبيه‬are present, this is the standard. There are no rhetorical implications aside
from the aforementioned balagha benefit of similes. This type of ‫ تشبيه‬is known as ‫تش ِبيه م ْر َسل مفصل‬.
َّ َ ُ ُ ْ َْ

َ َ َ َ َ َ ْ َ َ َ َ َٰ َ ْ َ ُ ُ ُ ُ ْ َ َ َّ ُ
٧٤ ... ۚ ‫ار ِة أ ْو أشد ق ْس َوة‬‫اْلج‬
ِ ‫وبكم ِمن بع ِد ذلِك ف ِه ك ـ‬ ‫ثم قست قل‬

‫وجه الشبه‬ ‫املشبه‬

‫املشبه به‬ ‫أداة التشبيه‬

Above is an example of ‫تشبيه مرسل مفصل‬. Notice that all elements are present. The two things being
compared (‫ اْلجارة‬+ ‫ )يه‬are present, interrupted by an ‫)ك( أداة‬. The term (‫ )أشد قسوة‬tells us how the two
things being compared are similar. This makes it the ‫وجه الشبه‬.

Option 2. ‫ أ د ا ة‬is Present ‫وج ه‬ is Missing

When only the ‫ وجه الشبه‬is missing, the way in which the ‫ مشبه‬and ‫ مشبه به‬are similar is not specified. This
aspect is left to the imagination and is open to interpretation. It leaves the possibilities open and allows
َُْ َ ُ
different minds to come up with different ideas. This is known as ‫تشبيه م ْرسل ممل‬.

ُ ‫ون يف َسبيلهۦ َصفا َكأَنَّـ ــ ُهم بُن َ َٰي َّم‬

٤ ‫رصوص‬
َ ُ َٰ َ ُ َ َّ ُ َ َّ َّ
ِ ِ ِ ِ ‫َّلين يق ِتل‬ ِ ‫ُيب ٱ‬
ِ ‫إِن ٱّلل‬
‫املشبه به‬ ‫أداة التشبيه‬
‫املشبه‬

5
 ‫مشبه ‪ is missing. We are not told how the‬وجه الشبه ‪. Notice that the‬تشبيه مرسل ممل ‪Above is an example of‬‬
‫‪ (a well-compacted wall) are similar.‬مشبه به ‪) and the‬هم ‪(the pronoun‬‬

‫‪What are the characteristics of a well-compacted wall? How might a group of firm believers in battle‬‬
‫?‪be similar to a well-compacted wall? What images does this analogy conjure in your mind‬‬
‫?‪Compare this ayah to ayah 63:4. How does this comparison parallel the one in the example above‬‬

‫ك ُسنبُلَة ِّماْئَ ُة َح َّبةۚ َوٱ َّ ُ‬ ‫ُ ِّ‬ ‫َّ َ َ َ َ َّ َ َ َ َ َ َ َ‬ ‫ون أَم َ َٰول َ ُهم يف َ‬
‫َّ َ ُ َّ َ ُ ُ َ‬
‫ّلل‬ ‫بع َسنابِل ِيف‬ ‫ّلل كمث ِل حب ٍة أنبتت س‬ ‫ِ ِ ِ ِ‬
‫ٱ‬ ‫يل‬‫ب‬ ‫س‬ ‫َّلين ين ِفق‬
‫﴿مثل ٱ ِ‬
‫يم ‪﴾٢٦١‬‬ ‫ضع ُف ل َمن ي َ َشا ٓ ُءۚ َوٱ َّ ُ‬
‫ّلل َ َٰوس ٌع َعل ٌ‬ ‫ُ َ َٰ‬
‫ِ‬ ‫ِ‬ ‫ي ِ ِ‬
‫سبعمائ ِة‬‫فأصبحت ُ‬‫ْ‬ ‫وبار َكها َ‬
‫الموىل‪،‬‬ ‫زرعت َ‬ ‫ْ‬ ‫ُ َ‬
‫شبه سبحانه الصدقة اليت تنفق يف سبيله ِب َّب ٍة‬
‫َ‬ ‫َ‬ ‫{كمثل حبة} َّ‬
‫ٍ‬ ‫ِ‬
‫ُ‬
‫اتلمثيل تصويرٌ‬ ‫َّ‬ ‫ْ‬ ‫ْ‬ ‫ٌ‬ ‫ٌ َ ٌ‬ ‫ْ‬ ‫َ‬
‫ان‪ :‬وهذا‬ ‫حب ٍة‪ ،‬ف ِفي ِه تشبيه مرسل ممل َّلك ِر أدا ِة التشبي ِه وحذ ِف وج ِه الشب ِه‪ ،‬قال أبو حي ٍ‬
‫ٌ‬
‫ماثلة بي َعيْ َ ْ‬ ‫َ ْ‬
‫انلاظر‪( .‬صفوة اتلفاسري)‬ ‫ِ‬ ‫ن‬ ‫كأنها‬ ‫عاف‬‫ِ‬ ‫ض‬ ‫لل‬

‫‪ in the ayah and to take notes‬تشبيه ‪Use the allotted space below to determine the four components of the‬‬
‫‪on the reading presented above.‬‬

‫‪:‬املشبه‬ ‫‪:‬املشبه به‬ ‫‪:‬أداة‬ ‫‪ :‬وجه‬

‫‪Notes:‬‬

‫ابلص ْ‬ ‫ََُ َ َْْ َ َ ْ َ َ َ‬

‫ري﴾‬ ‫الس ِميْ ِع َو َ‬
‫األ َصم َو َّ‬ ‫ي كألعم و‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫﴿مثل الف ِريق ِ‬
‫ْ ُ‬ ‫ْ‬ ‫ٌ‬ ‫ٌ َ ٌ‬
‫الاكفر‬
‫ِ‬ ‫الفريق‬
‫ِ‬ ‫أي مثل‬ ‫مرسل ممل ل ِوجو ِد أدا ِة التشبي ِه وحذ ِف وج ِه الشب ِه‪.‬‬ ‫«كألعم واألصم» فيه تشبيه‬
‫َْ‬ ‫ُ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬
‫ي‬ ‫ْ‬
‫وابلصري‪ .‬أي حالة الفريق ِ‬‫ِ‬ ‫كلسميع‬
‫ِ‬ ‫املؤمن‬
‫ِ‬ ‫الفريق‬
‫ِ‬ ‫والسمع‪ ،‬ومثل‬‫ِ‬ ‫ابلص‬
‫ِ‬ ‫واألصم يف َعدمِ‬
‫ِ‬ ‫كألعم‬
‫َ‬ ‫َْ َ ُ َْ َْ َُ َ‬
‫ُ‬
‫فالالكم‬ ‫ال َه ِة األخرى‪،‬‬
‫السميع ِمن ِ‬
‫ِ‬ ‫ابلصري‬
‫ِ‬ ‫وحال‬ ‫ة‬
‫ٍ‬
‫حال األعم األصم من ج َ‬
‫ه‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ُ‬
‫المرشكِي والمؤمنِي تشبه‬
‫عهودان يف‬ ‫ب‪ .‬والفريقان هما َ‬
‫الم‬ ‫تشبيه ُم ْف َر ٌد ال ُم َر َّك ٌ‬
‫ٌ‬ ‫َ‬
‫تشبيه وليس استعارة ل ِوجو ِد ك ِف التشبي ِه وهو أيضا‬
‫ٌ‬
‫ِ‬ ‫ِ‬
‫قول‪:‬‬
‫َ‬ ‫َ‬ ‫َْ‬ ‫ُْ‬ ‫فريق املرشك ْ َ‬‫اَّل ْكر يف هذا الالكمِ ‪ ،‬وهما ُ‬
‫وفريق املؤم ِني‪ ،‬إذ قد سبق ما يؤذن بهذين الفريقي من ِ‬ ‫ِ‬ ‫ي‬ ‫ِ‬ ‫ِ ِ‬

‫‪6‬‬
 ‫ُ ْ‬ ‫َع الل َكذبا} [هود‪ .]18 :‬ثم قول‪{ :‬إ َّن َّاَّل ْي َن َ‬
‫آمنُ ْوا َو َعملُ ْوا َّ‬ ‫َ َ ْ َ ْ َ ُ َّ ْ ْ َ َ َ َ‬
‫ات َوأخ ِبتُ ْوا‬
‫ِ ِ‬‫َ‬ ‫اْل‬‫الص‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ِ ِ‬ ‫{ومن أظلم ِممن افتى‬
‫َ‬
‫ِإل َربِ ِه ْم} [هود‪ ]23 :‬اآلية‪.‬‬
‫َّ َ‬ ‫َْ‬ ‫ُ ْ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫ُ‬
‫قول‬‫عمل أو ِنل ٍة‪ .‬وتقدم عند ِ‬ ‫ٍ‬ ‫يف‬ ‫رى‬ ‫خ‬ ‫فارق‪ ،‬أي يا ِلف حالا حال مجاع ٍة أ‬ ‫والفريق‪ :‬الماعة اليت ت ِ‬
‫َْ ْ ُْ ََْ َ‬ ‫َ َْْ َ‬ ‫ََ‬
‫ي أ َحق بِاألم ِن ِإن كنتُ ْم تعل ُم ْون} يف سورة [األنعام‪.]81 :‬‬ ‫ِ ِ‬‫ق‬ ‫ي‬ ‫ر‬ ‫الف‬ ‫ي‬ ‫تعال‪{ :‬فأ‬
‫َ‬ ‫َ‬ ‫ُ َّ‬ ‫ُ َ ُ‬
‫ال‬‫لل الواضح ِة من خملوقاتِ ِه ِب ِ‬
‫َّ‬
‫االنتفاع بانلظ ِر يف دالئِ ِل ِوحداني ِة ا ِ‬ ‫ِ‬ ‫ار يف َعدمِ‬ ‫ِ‬ ‫فريق الكف‬ ‫ِ‬ ‫ش ِبه حال‬
‫َ َّ‬ ‫َ‬ ‫ُ‬
‫ال َم ْن هو أصم‪.‬‬ ‫ِ‬ ‫ب‬‫ِ‬ ‫القرآن‬
‫ِ‬ ‫ة‬
‫ِ‬ ‫ِ‬
‫االنتفاع بِأ ِدل‬ ‫األعم‪َ ،‬وش ِب ُه ْوا يف َعدمِ‬
‫ُ‬ ‫َْ‬ ‫ُ َ ُ‬
‫ويقي ِم ْن‬‫ٌ‬ ‫السمع فهو يف هدى‬ ‫ِ‬
‫َ‬
‫سليم‬ ‫ابلص‪،‬‬
‫ِ‬
‫َ‬
‫سليم‬ ‫ال َم ْن كن‬ ‫فريق املؤم ِني يف ِض ِد ذلك ِب ِ‬ ‫وش ِبه حال ِ‬
‫َ َ‬
‫ُمد َركتِه‪( .‬اتلحرير واتلنوير)‬

‫‪ in the ayah and to take notes‬تشبيه ‪Use the allotted space below to determine the four components of the‬‬
‫‪on the reading presented above.‬‬

‫‪:‬املشبه‬ ‫‪:‬املشبه به‬ ‫‪:‬أداة‬ ‫‪ :‬وجه‬

‫‪Notes:‬‬

‫‪7‬‬
Option 3. ‫أداة‬ is Missing, ‫وجه‬ is Present

When only the ‫ أداة التشبيه‬is missing, the ‫ مشبه‬and ‫ مشبه به‬become a ‫ مبتدأ‬and a ‫خرب‬. Rather than saying
“He is like a lion in bravery,” you are saying “He is a lion in bravery.” This form of speech is more
َّ َ ُ َّ َ ُ
emphatic. This is known as ‫تشبيه مؤكد مفصل‬. This form doesn’t occur in Quran or hadith. It occurs
regularly in poetry.

Option 4. Both are Missing

When both the ‫ وجه‬and ‫ أداة‬are missing, the rhetorical implications of option 2 and option 3 are
combined. The missing ‫ وجه الشبه‬gives room for speculation and imagination. The missing ‫ أداة‬makes the
ْ
statement emphatic. This type of ‫ تشبيه‬is simultaneously open and emphatic. It is known as ‫تشبيه بَ ِليغ‬.

َ ُ ْ ْ
‫ال ُمؤ ِم ُن ِم ْرآة أ ِخي ِه‬
‫املشبه به‬ ‫املشبه‬

Above is an example of ‫تشبيه بليغ‬. Notice that there is no ‫ أداة‬nor is there a ‫وجه‬. This makes the statement
more emphatic and allows for freedom in imagination with regards to the ‫وجه‬.

Note that ‫ التشبيه ابلليغ‬does not always have to appear in the form of a ‫مبتدأ وخرب‬. It can also appear in the
following three forms:

- ‫حال‬
- ‫إضافة‬
- ‫مفعول مطلق‬

Take a look at an example of each below.

‫أرسلناه نورا‬
‫املشبه به‬ ‫املشبه‬

We sent it as a light

In the example above, “it” is being compared to a light. The ‫ مشبه به‬appears as a ‫حال‬. There is no ‫ أداة‬or
‫وجه‬, as is the case with ‫التشبيه ابلليغ‬.

8
 ‫اْلق‬ ‫ُ‬
‫نور ِ‬
‫املشبه به‬
‫املشبه‬
‫‪the light of truth‬‬

‫‪. Notice, however,‬إضافة ‪ appears as an‬تشبيه بليغ ‪In the example above, truth is being compared to light. The‬‬
‫‪.‬التشبيه ابلليغ ‪, as is the case with‬وجه ‪ or‬أداة ‪. There is no‬مشبه ‪ comes before the‬مشبه به ‪the‬‬

‫اإلبِ ِل‬
‫ْش ِ‬‫يمشون َم ْ َ‬

‫املشبه به‬ ‫املشبه‬

‫)‪They walk like camels (lit. the walking of a camel‬‬

‫‪) and the‬يمشون( ‪In the example above, there is a comparison between the way these people are walking‬‬
‫أداة ‪ in this case. There is no‬مفعول مطلق ‪ appears as a‬مشبه به ‪). Notice that the‬مْش اإلبل( ‪way a camel walks‬‬
‫‪.‬التشبيه ابلليغ ‪, as is the case with‬وجه ‪or‬‬

‫‪What are the characteristics of a mirror? How might a believer act as a mirror for his/her‬‬
‫?‪brother/sister? Why do you think this level of emphasis was applied to this statement‬‬

‫أي أرسلناك كلساج ُ‬ ‫ٌ‬

‫مجيل‪ْ ،‬‬ ‫ٌ‬ ‫بليغ بطريق ِ َّ‬ ‫ٌ ٌ‬ ‫ساجا ُمن ْ‬ ‫ُ‬
‫وقول } َو ِ َ‬
‫نري‬
‫ِ‬ ‫الم‬ ‫ِ‬ ‫ِ‬ ‫طريق‬ ‫وهو‬ ‫ة‬
‫ِ‬ ‫اْلال‬ ‫ِ‬ ‫ِ‬ ‫تشبيه‬ ‫}‬ ‫ا‬‫ري‬ ‫ِ‬
‫َ‬
‫انلاس‬ ‫ت‬
‫َ‬ ‫َ َ َْ‬ ‫ُ َْ‬ ‫َُْ ُ‬ ‫َْ َ‬
‫يف الداي ِة الواضح ِة اليت ال لبس فيها واليت ال تتك للباطل شبهة إال فضحتها وأوقف ِ‬
‫ُُ‬ ‫ُ‬ ‫ُ ُ ْ َ‬ ‫ُ‬
‫يشمل ما جاء به انلب ﷺ‬ ‫املاكن ‪ .‬وهذا الوصف‬ ‫ِ‬ ‫الساج الوقاد ظل َمة‬ ‫َع دخائ ِلها‪ ،‬كما يُ ِضء‬
‫َ‬ ‫َْ‬ ‫َُ‬ ‫ِ َ‬
‫واتلحريف‬
‫ِ‬ ‫للتبديل‬
‫ِ‬ ‫مسالك‬ ‫ن‬ ‫م‬
‫ِ‬ ‫يان‬
‫وانقشاع ما كن قبله يف األ ِ‬
‫د‬ ‫االستدالل‬
‫ِ‬ ‫وإيضاح‬
‫ِ‬ ‫ابليان‬
‫ِ‬ ‫من‬
‫َ َ ُ‬
‫بانلور‬
‫ِ‬ ‫العلم ي ُشبَّه‬ ‫والعلم‪ ،‬فإن‬
‫ِ‬ ‫ادلين‬
‫ِ‬ ‫االستنباط واتلفق ِه يف‬
‫ِ‬ ‫أصول‬
‫ِ‬ ‫فشمل ما يف الرشيع ِة من‬ ‫َ‬
‫َ‬
‫صاف اليت ُو ِصف بها آنِفا‪( .‬اتلحرير‬ ‫َْ‬ ‫ٌ‬ ‫ٌ‬ ‫الم ُ‬‫الساج ُ‬‫ُ‬ ‫َ َ ُ‬
‫اسبَه‬
‫لميع األو ِ‬ ‫ِ‬ ‫نري‪ .‬وهذا وصف شامل‬ ‫فن‬
‫واتلنوير)‬

‫‪9‬‬
Use the allotted space below to determine the four components of the ‫ تشبيه‬in the ayah and to take notes
on the reading presented above.

‫املشبه‬: ‫املشبه به‬: ‫أداة‬: ‫ وجه‬:

Notes:

Below is a summary of the different types of ‫ تشيبه‬and their rhetorical implications.

RHETORICAL IMPLICATION ‫وجه الشبه‬ ‫أداة التشبيه‬ ‫نوع التشبيه‬

َ
Standard ✓ ✓ ‫ُم ْر َسل ُمف َّصل‬

ُْ
open to interpretation  ✓ ‫ُم ْر َسل م َمل‬

َ َّ
Emphatic ✓  ‫ُم َؤكد ُمف َّصل‬

most emphatic, open to interpretation   ‫بَ ِليْغ‬

‫ ُم ْر َسل‬: Is the ‫ اسم مفعول‬of ‫ أرسل‬and literally means “released” or “free”. In this lesson, we
see it used when the ‫ أداة التشبيه‬is present or “free” rather than omitted or “trapped”.
َّ َّ
‫ ُم َؤكد‬: Is the ‫ اسم مفعول‬of ‫ أكد‬and literally means “emphasized”. In this lesson we see it used
when the ‫ أداة التشبيه‬is missing and the statement becomes more emphatic.

-----------------------------------------------------------------------------------------------------------------------------------------------------

َ
‫ ُمف َّصل‬: Is the ‫ اسم مفعول‬of ‫فصل‬
َّ and literally means “detailed”. In this lesson, we see it used

when the ‫ وجه الشبه‬is present. The ‫ وجه الشبه‬provides more detail, so a ‫ تشبيه‬construction
that contains a ‫ وجه الشبه‬is considered to be “detailed” or ‫مفصل‬.

10
 ُْ
‫م َمل‬: Is the ‫ اسم مفعول‬of ‫ أمجل‬and literally means “summarized”. In this lesson, we see it
used when the ‫ وجه الشبه‬is missing. Since this detail is missing, the statement is
considered to be “summarized”. It is opposite of ‫مفصل‬.

-----------------------------------------------------------------------------------------------------------------------------------------------------

‫بَ ِليْغ‬: Means “eloquent”. It comes from ‫ ب ل غ‬which means “to reach”. Eloquent speech is
called “‫ ”بليغ‬because it reaches the mind and heart of the listener and leaves an impact.
‫ التشبيه ابلليغ‬got its name because it is considered to be the most powerful and impactful
type of ‫تشبيه‬.

 FIGURING OUT THE PARTS OF A ‫تشبيه‬

Use the following tips to help you determine the parts of a ‫تشبيه‬.

- To figure out the ‫مشبه به‬/‫مشبه‬, ask yourself “What two things are being compared?”

- To determine whether something is acting as the ‫وجه‬, as yourself “Is this telling me how these
two things are similar?”

O THER K INDS OF ‫تشبيه‬

The four types of ‫ تشبيه‬covered in the previous section depended on what components were included or
omitted. There are an additional three types of ‫ تشبيه‬that are not categorized on the same basis. Let us
learn about these three types of ‫تشبيه‬.

1. ‫التشبيه الضمن‬

Root Letters: The root ‫ ض م ن‬means “hidden” or “interior”.

ْ َ
Alternatively Known As: ‫التشبيه المك ِن‬, which comes from the root letters ‫ ك ن ي‬which
means “to allude to s.t.” The literary term for this is a metonym.

This type of ‫ تشبيه‬is called ‫ التشبيه الضمن‬because the comparison does not follow the standard
construction that ‫ تشبيه‬follows (‫ وجه التشبيه‬- ‫ املشبه به‬- ‫ أداه التشبيه‬- ‫)املشبه‬. In this sense, the ‫ تشبيه‬is hidden
or is alluded to.

11
 Take a look at the following example.
َُ َ ُ ُ َّ َ َ َ ْ ُ َّ َ َ َ ِّ َّ َ َ َّ ِّ َّ ِّ َ ْ ُ َ ْ ُ َ َ َّ َ َ ََٰٓ
ِ ‫ين َءامنوا ٱجتنِبوا ك ِثريا م َن ٱلظن إِن بعض ٱلظن إِثمۚ َو ال َتسسوا َوال يغتب بعضكم بعضاۚ أ‬
‫ُيب‬ ‫َّل‬
ِ ‫يأيها ٱ‬
َ َ َّ َّ َ َّ ْ ُ َّ َ ُ ُ ُ َ َ َ َ َ َُ َ ُ َ
١٢ ۚ‫ّلل ت َّواب َّر ِحيم‬ ‫أ َح ُدكم أن يَأكل ْل َم أ ِخي ِه ميتا فك ِرهتموهۚ وٱتقوا ٱّللۚ إِن ٱ‬
Believers! Avoid a lot of assumption, for some of assumption is sin. Do not spy, nor should you slander
one another. Would one of you like to eat the flesh of his brother while he is dead. You would detest it! Be
conscious of Allah! No doubt, Allah is repeatedly forgiving and constantly merciful.

In the ayah above, backbiting is likened to eating the flesh of one’s brother while he is dead. The
َ ْ ََ َُْ
ْ َ َ ْ َ‫ْل ْم أ‬
standard structure for ‫ تشبيه‬is not used (e.g. ‫خيك ميتا‬ ِ ِ ‫)ال ِغيبة كأك ِل‬. Rather, the similitude is alluded to
through the use of a rhetorical question, “Would any of you like to eat the flesh of your brother while he
is dead?”

This type of ‫ تشبيه‬allows the listener to make the connection between the implied ‫ مشبه‬and ‫ مشبه به‬on
their own. Arriving at a conclusion by oneself creates greater impact and allows for retention. For this
reason, ‫ التشبيه الضمن‬is great for teaching lessons.

2. ‫اتلبشيه املقلوب‬

Root Letters: The letters ‫ ق ل ب‬mean “to flip” or “to reverse”. In the ‫ اسم مفعول‬form, it
means “flipped” or “reversed”.

Alternatively Known As: ‫ تشبيه اتلفضيل‬,‫التشبيه املعكوس‬.

Generally, the ‫ مشبه‬is the main idea and the ‫ مشبه به‬is secondary. When it comes to ‫التشبيه املقلوب‬, the
‫ مشبه‬and the ‫ مشبيه به‬are reversed sequentially, making the ‫ مشبه به‬the main idea and the ‫مشبه‬
secondary. They appear in an order opposite to what is expected.

This is done when the speaker perceives that what would normally be the ‫( مشبه به‬and has now been
made the ‫ )مشبه‬should be the primary focus. This can be done for various reasons.

Take a look at the examples below.

12
 َ ُ َّ َ َ َ َ َ ُ ُ َ َّ َ َ ُ ُ َ َ َ َ
١٧ ‫أف من يلق كـ ـ من ال يلقۚ أفَل تذكرون‬

‫املشبه‬ ‫أداة‬ ‫املشبه به‬

Preceding this ayah is a passage in which Allah describes His creation. He describes scenes of animals
and nature. Then in this ayah, He addresses the idolaters regarding their false gods. Rather than saying,
“Then, do those who do not create [i.e your gods] compare to one who does create?...” which would be
expected, He says “Then does the one who creates compare to those who do not create?...” This is
because the false deities that they worship do not deserve to appear in sequence before Allah. Here
Allah makes Himself the main idea and the main topic of focus. He raises His status and lowers the
status of the false deities.

ْ
٢٧٥… ۚ‫يع َو َح َّر َم ٱ ِّلر َب َٰوا‬ ُ َّ ‫يع مث ُل ٱ ِّلر َب َٰوا ْۚ َوأَ َح َّل ٱ‬
َ ‫ّلل ٱ َبل‬ ُ َ َّ ْ ُ َ ُ َّ َ َ َٰ َ
ِ ‫… ذلِك بِأنهم قال ٓوا إِنما ٱ َبل‬
‫املشبه‬ ‫املشبه به‬
‫أداة‬
The ayah above quotes the response of the ‫ كفار‬to the command not to engage in interest. Rather than
saying “Interest is like trade” as one would expect, they say “Trade is like interest” as though to say that
trade is worse than interest and is even more deserving of being forbidden.

IMAGINE that you are telling your friend that they should not be smoking. They point at your
donut and say “Junk food is just like cigarettes. Both are bad for you.”
Imagine now that they respond by saying, “Cigarettes are just like junk food. Why is one okay
while the other bad?”
The first scenario, in which junk comes first sequentially, sounds like an aggressive attack.
The speaker is directing attention away from what their own fault and directing it toward
the advisor.
The second scenario has the tone of a defense or could even sound like a genuine question.

َ ُ َُْ ََ
َ ْ ٌ
‫مقلوب إذ ُمقتَض‬
ٌ ْ ِ َ‫] ف‬17 :‫ـق أفَـَل تَ َذ َّك ُر ْو َن} [انلحل‬
‫ف اآلي ِة تشبيه‬
َ َُْ
‫{أف َم ْن يل ُق ك َم ْن ال يل‬
ُ
َ ‫حيث َس َّم ْوها آلة تشبيها به تعال فجعلوا‬ َ ‫ألن ال‬ َّ ُ ُ َ
‫الالق‬
ِ ‫غري‬ ‫األوثان‬
ِ ‫طاب ِلعبا ِد‬ ِ ‫الظاهر عكسه‬
ِ
ْ َ َ ُ ُ َ َ َ ُ ْ
‫كاس‬
ِ ِ‫طاب كأنهم ل ِمبالغ ِتهم يف عبادتِها وإلسفاِفهم وارت‬ ِ ‫ال‬ ِ ‫كلالق فجاءت المخالفة يف‬ ِ
ْ َ َ َ َ ْ
ُ
.‫اإلنكار َع ِوف ِق ذلك‬ ‫وصار الا ِل ُق اْلقيق هو الف ْرع فجاء‬ َ ‫عقولم صارت عندهم األصل‬ ِ

Use the allotted space below to determine the four components of the ‫ تشبيه‬in the ayah and to take notes
on the reading presented above.

13
 ‫املشبه‬: ‫املشبه به‬: ‫أداة‬: ‫ وجه‬:

Notes:

3. ‫تشبيه اتلمثيل‬
‫ تشبيه اتلمثيل‬is when there is more than one ‫وجه الشبه‬. This essentially means that the ‫ مشبه‬and the ‫مشبه به‬
are similar in more than one way. With this type of ‫تشبيه‬, the ‫ وجه الشبه‬is never explicitly stated. It must
be interpreted.

This type of ‫ تشبيه‬differs from ‫( التشبيه املرسل املجمل‬where there is an ‫ أداة‬but no ‫ )وجه‬in that ‫املرسل املجمل‬
generally uses a comparison that is culturally understood and fairly obvious. For example, in Arab
culture, a lion is an icon of bravery. For this reason, though the ‫ وجه الشبه‬is not mentioned in a sentence
like ‫هو كألسد‬, most listeners will understand the same thing.

Similarly, with a sentence like ‫كأنهم بنيان مرصوص‬, the primary trait that comes to mind is strength and
unity. Interpretations other than the ones that are immediately understood are acceptable, but they are
secondary as they are a matter of opinion.

When it comes to ‫تشبيه اتلمثيل‬, however, the ‫ وجه الشبه‬is not generally immediately obvious and must be
thought about and interpreted. This puts the multiple possibilities on an equal playing field.

َ َ ُ َْ َ َ َ َ َ ْ ُ ْ َ ْ َ َّ ُ َ َ ْ َّ ْ ُ ُ َ ْ َّ ُ َ َ
﴾‫ار ُي ِمل أ ْسفارا‬ِ ‫م‬ ‫ْل‬
ِ ‫ا‬ ‫ل‬
ِ ‫حلوا اتلوراة ثم لم ُي ِملوها كمث‬ ِ ‫اَّلين‬
ِ ‫﴿مثل‬
ُ
‫وانلور وهم‬ ‫لل والدى‬ ُ ْ ُ ْ َْ َ َ َ َّ َ
ِ ‫أيديهم وفيها حكم ا‬ ِ ‫فقد شبه سبحانه صورة الهو ِد واتلورا ِة بي‬
ُ ُ
‫ب‬ُ ‫اتل َع‬
َّ ‫ينالا إال‬ ‫ظهورها وال تنتفع بها وال‬ ِ
ُ
‫الكتب َع‬ ‫اْلمري توضع‬
ِ ‫ بِ َهيْئَ ِة‬،‫عرضون عنها‬ ُ
ِ ‫م‬
ُ َ ََ ُ ْ َ ْ ‫والامع‬
ُ ُ َّ َ
.‫مع ق ْربِها وإماكنِها‬ ‫ت وانتفا ِء الفائد ِة‬ ِ ‫اْلالي وجود املشق ِة والعن‬ِ ‫بي‬ ‫والمشقة‬

14
‫‪ in the ayah and to take notes‬تشبيه ‪Use the allotted space below to determine the four components of the‬‬
‫‪on the reading presented above.‬‬

‫‪:‬املشبه‬ ‫‪:‬املشبه به‬ ‫‪:‬أداة‬ ‫‪ :‬وجه‬

‫‪Notes:‬‬

‫فة استئنافا بيانيا جوابا عن سؤال يَنشأ عن ْ‬ ‫ُ َ َ َّ ُ ْ ُ ُ ٌ ُ َ َّ َ ٌ ُ ْ َ ٌ‬

‫وص ِف ُح ْس ِن‬ ‫ٍ‬ ‫ومجلة {كأنهم خشب مسندة} مستأن‬
‫ُ‬ ‫فيتق ُ‬‫َّ‬ ‫َ‬ ‫مد ٍح فَل يُناس ُ‬ ‫ْ‬ ‫َ‬
‫السامع ما‬ ‫ب‬ ‫ب ما قبله من ذ ِمهم‬ ‫ِ‬ ‫أجسا ِمهم وذالق ِة الك ِمهم‪ ،‬فإنه يف صور ِة‬
‫ُ َ‬
‫الوصف‪.‬‬‫ِ‬ ‫يَ ِرد بعد هذا‬
‫ْ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ ََْ َُ ْ ُ ْ ُ َ َ ْ‬ ‫الملة حاال من َضم ْ َ ْ َ ْ َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫قول‪{ :‬إِذا رأيتهم تع ِجبك أجسامهم}‪.‬‬ ‫ريي الغيب ِة يف ِ‬ ‫ِ‬ ‫وجيوز أن تكون‬
‫أن ُح ْس َن ُص َورهم ال َن ْف َع فيه ألنفسهم وال للمسلم ْ َ‬
‫ي‪.‬‬
‫َّ‬
‫ومعناه‬
‫ْ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫ٌ ٌ َُْ ْ‬ ‫ْ‬ ‫ْ‬ ‫ْ‬ ‫ِّ ْ َ ْ ُ َ َ‬ ‫ُ ُ ٌ َ‬
‫نادر لم ُيفظ إال‬ ‫ي وهو مجع‬ ‫الش ِ‬ ‫ي مجع خشب ٍة بفت ِح الا ِء وفت ِح ِ‬ ‫وضم الش ِ‬ ‫و{خشب} بِض ِم الا ِء ِ‬
‫مثال‬ ‫ُ ٌ‬ ‫َ‬ ‫ُُ‬ ‫َُْ َ‬ ‫ٌُُ َُْ‬ ‫ََ‬
‫مجع‪ .‬فيكون خشب َع ِ‬ ‫مار اَّلي هو مجع ثمر ٍة فيكون ثمر مجع ٍ‬ ‫يف ثمرة‪ ،‬وقيل‪ :‬ثمر مجع ثِ ٍ‬
‫ْ‬ ‫َ‬ ‫خ ْش ٌ‬ ‫ُ‬ ‫ُ‬
‫مجع خشب ٍة ال حمالة‪ ،‬مثل‪ :‬بُدن‬ ‫ب بضم فسكون وهو ُ‬
‫ٍ‬ ‫المع وإن لم ي ُ ْس َم ْع مفرده‪ .‬ويقال‪:‬‬ ‫ِ‬ ‫مجع‬ ‫ِ‬
‫مجع بدن ٍة‪.‬‬ ‫ُ‬
‫ُ‬ ‫المهور َّ‬‫ُ‬ ‫َ‬
‫ويعقوب بضم ٍة فسكون‪.‬‬ ‫كثري وأبو عمرو والكسايئ‬ ‫ِ ٍُ‬ ‫ابن‬ ‫عن‬ ‫قنبل‬ ‫وقرأه‬ ‫تي‪.‬‬ ‫بضم‬ ‫ه‬ ‫وقرأ‬
‫قوية لكنها ُ‬ ‫ٌ‬ ‫ٌ‬ ‫ٌ‬ ‫َ‬
‫ندت إل حائط أو نوه‪ ،‬أي أميْل ْ‬ ‫ُ ْ‬ ‫َ‬
‫غري‬ ‫ت إله فه غليظة طويلة‬ ‫ِ‬ ‫ٍ‬ ‫واملسندة اليت س‬
‫َ‬ ‫َ‬ ‫ُُ‬ ‫ٌ ُ‬ ‫ٌ‬ ‫َ‬
‫اتلمثيل يف ُحس ِن‬ ‫ِ‬ ‫ب املسند ِة تشبيه‬ ‫منتف ٍع بها يف سقف وال مشدود بها جدار‪ .‬ش ِبهوا بالش ِ‬
‫َ‬
‫َ َ‬ ‫َ‬ ‫ُ َ‬
‫انلفع‬
‫ِ‬ ‫ان عن‬ ‫املصغ إله خا ِل ِ‬ ‫َّ‬ ‫ب بها ومقالم‬ ‫َ‬
‫املعج َ‬ ‫أجسامهم‬ ‫َ‬ ‫الم ْرأى وعدم الَدوى‪ ،‬أ ِفيْد بها أن‬ ‫َ‬
‫َ‬ ‫ُْ ُ‬ ‫ُُْ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫وعلم و ِد َراي ٍة‪.‬‬
‫ٍ‬ ‫لب وشجاع ٍة‬ ‫حسبتموهم أرباب ٍ‬ ‫شب املسند ِة عن الفائد ِة‪ ،‬فإذا رأيتموهم ِ‬ ‫لو ال ِ‬ ‫كخ ِ‬
‫ْ‬ ‫ُْ‬
‫خَلف ذلك فَل حتتَفلوا بهم (اتلحرير واتلنوير)‬ ‫ِ‬ ‫وإذا اختَ َربتموهم وجدت ُموهم َع‬

‫‪15‬‬
Use the allotted space below to determine the four components of the ‫ تشبيه‬in the ayah and to take notes
on the reading presented above.

‫املشبه‬: ‫املشبه به‬: ‫أداة‬: ‫ وجه‬:

Notes:

Though this is not always the case, it is common for ‫ تشبيه اتلمثيل‬to have a lengthy ‫مشبه به‬. Take a look at
the ‫ مشبه به‬highlighted in the ayaat below.

ُ َ ُ ُ َّ َٰ َ ُ ُ ُ ََََ ُ ُ َّ َ َ َ َ َ َ َ ٓ َ َ ٓ َّ َ َ َ َ َ َ َّ َ َ َ ُ ُ َ َ
‫ صم‬١٧ ‫بصون‬ ِ ‫ور ِهم وتركهم ِيف ظلمت ال ي‬ ِ ِ ‫ن‬‫ب‬ ‫ّلل‬ ‫ٱ‬ ‫ب‬ ‫ه‬ ‫ذ‬ ‫ول‬
‫ۥ‬ ‫ح‬ ‫ا‬‫م‬ ‫ت‬ ‫ء‬ ‫ا‬‫ض‬ ‫أ‬ ‫ا‬‫م‬ ‫ل‬‫ف‬ ‫ا‬‫ار‬ ‫ن‬ ‫د‬ ‫وق‬ ‫ست‬ ‫ٱ‬ ‫ي‬ ‫َّل‬
ِ ‫مثلهم كــمث ِل ٱ‬
َ َٰ َ َ َُ َ َٰ ُ ُ ٓ َ َ َ ُ َ َ َُ ُ ٌ ُ
‫يف َءاذانِ ِهم ِّم َن‬
ٓ ِ ‫ون أ َصب َع ُهم‬
ِ ‫لس َما ِء ِفي ِه ظل َمت َو َرعد َو َبرق جيعل‬ َّ ‫ أو ك َصيِّب ِّم َن ٱ‬١٨ ‫ون‬ ‫رجع‬
ِ ‫بكم عيم فهم ال ي‬
َٓ َ ْ َ َ ٓ َ َ ٓ َّ ُ ُ َ َٰ َ َ ُ َ َ ُ َ ُ َ َ َٰ َ ُ ُ َّ َ َ َ َ َٰ َ َّ
‫بصهمۚ ُك َما أضا َء ل ُهم َّمشوا ِفي ِه و ِإذا‬ ‫ يكاد ٱلربق يطف أ‬١٩ ‫ين‬ َ ‫لكفر‬
ِِ ‫يط بِا‬ ُ ‫حم‬ ِ ‫وتۚ َوٱّلل‬ ِ ‫ٱلصو ِع ِق حذر ٱلم‬
َ َ ِّ ُ َ َ َ َّ َّ َٰ َ َ َ َ ‫بب‬ َ َ ُ َّ َ ٓ َ َ َ ْ ُ َ
َ ‫َّل َه‬ ََ ََ َ
٢٠ ‫َع ك شء ق ِدير‬ َٰ ‫بص ِهمۚ ِإن ٱّلل‬ ِ ‫أ‬ ‫و‬ ‫م‬ ‫ه‬‫ع‬ ‫م‬
ِِ ِ ‫س‬ ‫ّلل‬ ‫ٱ‬ ‫ء‬ ‫ا‬‫ش‬ ‫و‬‫ل‬ ‫و‬ ۚ ‫وا‬ ‫ام‬‫ق‬ ‫م‬ ‫يه‬
ِ ‫أظلم عل‬
Their example is like the example of the one who tries to light a fire, so when it lit up whatever is around
him, Allah takes away their light and leaves them in darknesses, unseeing. Deaf, mute and blind, so they
do not return! Or like a rainstorm from the sky in which there is darknesses and lightning and thunder.
They place their fingers in their ears because of the lightning strikes out of fear of death. Allah is
completely surrounding the disbelievers. The lightening almost makes them blind (lit., steals their
eyesight). Every time it lights up for them, they walk about in it, and when it darkens all around them,
they stand still. Had Allah willed, He would have taken away their hearing and their sight. No doubt,
Allah is capable over everything.

ٓ َ َّ َ ُ َٰ َ َ َ ُ َّ ُ ُ َ َّ َ ُ ََ ََ َ ٓ َ َّ ُ َٰ ْ َ َ ٓ َ َ َ َُ َّ
َٰٓ ‫رض ِمما يأكل ٱنلاس وٱألنعم ح‬
‫َّت ِإذا‬ ِ ‫نزنلَه ِم َن ٱلسما ِء فٱختل َط بِ ِهۦ نبات ٱأل‬ ‫ِإن َما َمثل ٱْلَيَ َٰو ِة ٱدلنيا كــما ٍء أ‬
َّ َ َ َٰ َ َ َ َ َ َ َ َ ُ َ ٓ َ َٰ َ َ ٓ َ َ َ َ ُ َٰ َ ُ َّ َ ٓ َ ُ َ َّ َ َ َ َّ َّ َ َ َ ُ ُ ُ َ َ َ َ
‫ج َعلن َها َح ِصيدا كأن لم‬ ‫ت ٱألرض زخرفها وٱزينت وظن أهلها أنهم ق ِدرون عليها أتىها أمرنا لَل أو نهارا ف‬ ِ ‫أخ ذ‬
َ َّ َ َ َ َٰ َ ٓ ُ ِّ َ ُ َ َٰ َ َ َ َ َ
٢٤ ‫ت ِلقوم يتَفك ُرون‬
ِ ‫مسۚ كذلِك نفصل ٱألي‬ ِ ‫تغن بِاأل‬
The example of the lowest life is only like the example of water which We sent down from the sky, then the
plants of the earth (which people and cattle eat from) mixed with it. Until a point in time when the earth

16
takes on its adornments and adorns itself and its people think that they have power over it, Our command
will come to them at night or in the morning, so We make it level as though it did not exist yesterday.
That is how We detail the signs for a people who think.

This type ‫ تشبيه‬gives room for interpretation. It allows for the possibility that the simile can apply to
multiple groups and in different scenarios.

RECOGNIZING THE OTHE R TYPE S OF ‫تشبيه‬

- To recognize a ‫تشبيه ضمن‬, ask yourself “Is there a hidden meaning?” Then ask yourself, “Does
the hidden meaning involve comparison?”
- To recognize a ‫تشبيه تمثييل‬, ask yourself, “Is the point of similarity between these two things
something that could be immediately understood my most people?”
- To recognize ‫ التشبيه املقلوب‬examine the context and ask yourself what the main point of focus is.
Is the element that is the main point of focus coming first? If not, it is ‫تشبيه مقلوب‬.

17
 Definition of ‫ تشبيه‬- a simile; to compare two things that share a common trait

Components of ‫التشبيه‬
َّ ‫الم‬
1. ‫شبه‬ ُ That which is being compared
َّ ‫الم‬
2. ‫شبه به‬ ُ That which it is compared to
ُ ََ َّ ُْ َ
3. ‫أداة التشبي ِه‬ The tool of comparison (they are ‫ كأن‬،‫ ِمثل‬،‫)كـ‬
َ
4. ‫وجه الشبَه‬ The point of similarity between that which that which is being compared (‫ )املشبه‬and
that which it is being compared to (‫)املشبه به‬

Types of ‫ تشبيه‬that are categorized based on what components are present/missing.

RHETORICAL IMPLICATION ‫وجه الشبه‬ ‫أداة التشبيه‬ ‫نوع التشبيه‬

standard ✓ ✓ ‫مرسل مفصل‬ *doesn’t occur often

open to interpretation  ✓ ‫مرسل ممل‬ *most common in Quran

emphatic ✓  ‫مؤكد مفصل‬ *doesn’t occur often

most emphatic, open to interpretation   ‫بليغ‬ *can also be ‫ حال‬or ‫إضافة‬

How to spot a ‫تشبيه بليغ‬: look for metaphorical usage

18
 Types of ‫ تشبيه‬that are categorized otherwise:

RHETORICAL IMPLICATION DEFINITION ‫نوع التشبيه‬

Allows listener to make connection on their own. Does not follow the standard construction, but
Has great impact and helps with retention. it is still clear that a comparison is being made. ‫التشبيه الضمن‬

Speaker redirects focus for a reason dictated by

The ‫ مشبه‬and ‫ مشبه به‬are reversed. ‫التشبيه املقلوب‬
context.

Open to multiple interpretations and ideas. Requires interpretation. Cannot be understood

Relevant to several contexts. at face value. ‫تشبيه اتلمثيل‬

M IXED P RACTI CE
Determine what type of ‫ تشبيه‬you see in the following ayaat. Discuss your observations and reflections on
the ayaat accordingly. In the case of ‫تشبيه اتلمثيل‬, you may research the ayah.

َ َ ِّ ُ َ َ َ َّ َّ
٧٧ ‫َع ك شء ق ِدير‬ َ َ‫اع ِة إ َّال َُكَمح ٱ َبل َص أَو ُه َو أ‬
ُ ‫قر‬
َٰ ‫بۚ إِن ٱّلل‬ َّ ‫ألرضۚ َو َما ٓ أَم ُر ٱ‬
َ ‫لس‬ َ َ َٰ َ َٰ َ َّ ُ َ َّ َ
‫ّلل غيب ٱلسمو ِت وٱ‬
ِ ِ ِ ِ ِ ِ‫و‬
Type of ‫تشبيه‬:

Reflections:

َ َ ُ َ َ ُ َّ َ َ َ َّ ُ َ
٢٠ ‫از َنل منق ِعر‬‫زنع ٱنلاس كأنهم أعج‬ ِ ‫ت‬
Type of ‫تشبيه‬:

Reflections:

19
 ‫َّ َ ُ َ َّ َ َ ُ ْ َ َ َ‬ ‫َ َ َٰ‬
‫عملُ ُهم َك َر َماد ٱشتَ َّدت به ٱ ِّلر ُ‬
‫يح ِيف يَومٍ ََع ِصفۚ ال يق ِدرون ِمما كسبوا َٰ‬
‫َّ َ ُ َّ َ َ َ ْ‬
‫َع شءۚ‬ ‫ِِ‬ ‫ٍ‬ ‫ين كف ُروا بِ َر ِّب ِهمۚ أ‬ ‫َّل‬
‫مثل ٱ ِ‬
‫َٰ‬
‫لضلَ ُل ٱ َبلع ُ‬‫َ َٰ َ ُ َ َّ‬
‫يد ‪١٨‬‬ ‫ِ‬ ‫ذلِك هو ٱ‬

‫‪:‬تشبيه ‪Type of‬‬

‫‪Reflections:‬‬

‫َ َ َ َ َ َٰ ُ َ َ َ َٰ َّ ُ‬ ‫ََ‬ ‫لغاو َ‬‫َ َ َ َّ ٓ َ َ َ َٰ ُ َ َ َٰ َ َ َ َ َ َ َ َ َ َ ُ َّ َ َٰ ُ َ َ َ َ َ‬ ‫ُ ََ‬

‫كن ۥه‬‫ِ‬ ‫ل‬ ‫و‬ ‫ا‬‫ه‬ ‫ِ‬ ‫ب‬ ‫ه‬ ‫عن‬‫ف‬ ‫ر‬ ‫ال‬‫ن‬‫ئ‬ ‫ش‬‫ِ‬ ‫و‬‫ل‬‫و‬ ‫‪١٧٥‬‬ ‫ين‬ ‫َّلي ءاتينه ءاي ِتنا فانسلخ ِمنها فأتبعه ٱلشيطن فاكن ِمن َٱ ِ‬ ‫َوٱتل علي ِهم نبأ ٱ ِ‬
‫َّل َ‬ ‫ََّٰ َ َ َ ُ َ َّ‬ ‫َ ُ ُ‬
‫كه يَ َ‬ ‫لَكب إن َحتمل َعلَيه يَ َ‬
‫َ‬ ‫َ َّ َ َ َ َ َٰ ُ َ َ َ ُ ُ َ َ َ‬ ‫َ ََ َ َ‬
‫ين‬ ‫ِ‬ ‫ٱ‬ ‫ومِ‬ ‫لق‬ ‫ٱ‬ ‫ل‬ ‫ث‬‫م‬ ‫ك‬ ‫ِ‬ ‫ل‬‫ذ‬ ‫ۚ‬ ‫ث‬ ‫له‬ ‫ت‬ ‫ت‬ ‫و‬‫أ‬ ‫ث‬ ‫له‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ‬ ‫ٱ‬ ‫ل‬‫ِ‬ ‫ث‬‫م‬ ‫ك‬ ‫ه‬
‫ۥ‬ ‫ل‬ ‫ث‬‫م‬ ‫ف‬ ‫ۚ‬‫ه‬‫ى‬ ‫و‬‫ه‬ ‫ع‬ ‫ب‬‫ت‬ ‫ٱ‬ ‫و‬ ‫رض‬‫أخل ِإل ٱ ِ‬
‫أل‬
‫َ َّ َ َ َّ َ‬ ‫َ‬
‫قص ِص ٱلق َص َص ل َعل ُهم يتَفك ُرون ‪١٧٦‬‬‫َك َّذبُوا ْ بايََٰتنَاۚ فَا ُ‬
‫ِ ِ‬
‫‪:‬تشبيه ‪Type of‬‬

‫‪Reflections:‬‬

‫ٓ‬ ‫َ َ ُ ُ َّ‬ ‫َ ِّ َ َ َ َٰ َ َّ ُ ُ َ َ َ ٓ‬ ‫ََٰٓ َ َ َّ َ َ َ ُ ْ َ ُ ُ ْ َ َ َ َٰ ُ‬

‫ّلل َوٱلَومِ ٱأل ِخ ِرۚ‬ ‫ا‬‫ب‬
‫ِ ِ ِ‬ ‫ن‬ ‫م‬‫ؤ‬ ‫ي‬ ‫ال‬‫و‬ ‫اس‬
‫ِ‬ ‫َّ‬
‫نل‬ ‫ٱ‬ ‫َ‬
‫ء‬ ‫ا‬ ‫ئ‬ ‫ر‬
‫ِ‬ ‫ال‬
‫ۥ‬ ‫م‬ ‫ق‬‫ف‬‫ِ‬ ‫ن‬‫ي‬ ‫ي‬ ‫َّل‬
‫ِ‬ ‫ٱ‬‫ك‬ ‫ى‬ ‫ذ‬‫أل‬ ‫ٱ‬‫و‬ ‫ن‬ ‫م‬‫ا‬ ‫ِ‬ ‫ب‬ ‫م‬ ‫ك‬ ‫َّلين ءامنوا ال تب ِطلوا صدق ِت‬
‫يأيها ٱ ِ‬
‫ِّ َّ َ َ ُ ْ َ َّ ُ َ‬ ‫َّ َ ُ َ َ َ َ‬ ‫ََََ ُ َ‬ ‫َ َ َُ‬ ‫َ‬ ‫َََُُ َ ََ َ َ ََ ُ‬
‫ّلل ال يَه ِدي‬ ‫َع شء مما كسبواۚ وٱ‬ ‫قدرون َٰ‬ ‫ان علي ِه ت َراب فأصابهۥ َوابِل فتكهۥ صلاۚ ال ي ِ‬ ‫فمثلهۥ كمث ِل صفو ٍ‬
‫لكفر َ‬ ‫َ َٰ‬ ‫لق َ‬‫َ‬
‫ين ‪٢٦٤‬‬ ‫ِِ‬ ‫وم ٱ‬ ‫ٱ‬

‫‪:‬تشبيه ‪Type of‬‬

‫‪Reflections:‬‬

‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُ َّ‬ ‫َََُ َ َ َ َ َ َ َ َ َ‬

‫رض َما ل َها ِمن ق َرار ‪٢٦‬‬
‫ُكم ٍة خ ِبيثة كشج َر ٍة خ ِبيث ٍة ٱجتثت ِمن فو ِق ٱأل ِ‬
‫ومثل ِ‬
‫‪:‬تشبيه ‪Type of‬‬

‫‪20‬‬
‫‪Reflections:‬‬

‫عجبَ‬ ‫ألوۚ َ َٰدلۚ َك َمثَل َغيث أَ َ‬ ‫َ َ َٰ َ َ‬ ‫َ َ َ َ َََ ُُ َ َ ُ ََ َ ُ‬ ‫َ َ‬ ‫َ ُ ٓ ْ َ َّ َ َ َ َٰ ُ‬

‫ٱعلموا أنما ٱْليوة ٱدلنيا ل ِعب ولو و ِزينة وتفاخر بينكم وتكاثر ِيف ٱألمو ِل وٱ‬
‫ٍ‬ ‫ِ‬ ‫ِ‬
‫َٰ‬ ‫َ َ َ ِّ َ َّ‬ ‫َ‬ ‫ٓ َ َ َ‬ ‫ُ َّ َ َ َ ُ ُ ُ َّ َ ُ َ َ َ َٰ ُ ُ َ ُ َّ َ ُ ُ ُ َٰ‬
‫ّلل َو ِرض َونۚ َو َما‬
‫ِ‬ ‫ٱ‬ ‫ن‬ ‫م‬ ‫ة‬ ‫ر‬‫ف‬‫ِ‬ ‫غ‬‫م‬ ‫و‬ ‫يد‬ ‫د‬‫ِ‬ ‫ش‬ ‫اب‬ ‫ذ‬ ‫ح َطماۚ َو ِف ٱأل ِخر ِة ع‬ ‫ٱلكفار نباتهۥ ثم ي ِهيج فتىه مصفرا ثم يكون‬
‫ور ‪٢٠‬‬ ‫َ ٓ َّ َ َ َٰ ُ ُ ُ‬ ‫َ َ َٰ ُ‬
‫ٱْليوة ٱدلنيا ِإال متع ٱلغر ِ‬
‫‪:‬تشبيه ‪Type of‬‬

‫‪Reflections:‬‬

‫‪21‬‬
 CHAPTER 2
‫االستعارة‬
I NTRODUCTION
‫ االستعارة‬is a variation of ‫ التشبيه‬that follows a different structure and that varies somewhat in its
rhetorical implications.

Recall that in the ‫ تشبيه‬construction, the ‫ مشبه‬and ‫ مشبه به‬are irremovable. Even ‫ – التشبيه ابلليغ‬the most
bare form of ‫ – تشبيه‬still retains the ‫ مشبه‬and the ‫مشبه به‬.

When either of these two core components (the ‫ مشبه‬or the ‫ )مشبه به‬are removed from ‫التشبيه‬, the
construction ceases to be considered ‫ تشبيه‬and is called ‫استعارة‬.

Below is an example of the ‫ مشبه‬being omitted.

He pulled them out of the darkness of misguidance into the light of guidance.

‫مشبه به‬ ‫مشبه‬ ‫مشبه به‬ ‫مشبه‬

Notice that in this sentence, there is a comparison being made. Misguidance (acting as the ‫ )مشبه‬is
compared to darkness (acting as the ‫)مشبه به‬. Guidance (acting as the ‫ )مشبه‬is compared to light (acting as
the ‫)مشبه به‬. There is no ‫ أداة‬or ‫وجه‬, making this a ‫تشبيه بليغ‬.

He pulled them out of the darkness of misguidance into the light of guidance.

‫مشبه به‬ ‫مشبه‬ ‫مشبه به‬ ‫مشبه‬

Notice, now, that the ‫ مشبه‬has been removed. Recall that when either the ‫ مشبه‬or the ‫ مشبه به‬are removed
from a ‫تشبيه بليغ‬, the construction ceases to be considered ‫ تشبيه‬and is called ‫استعارة‬. The sentence above in
an example of an ‫استعارة‬.

Now take a look at an example of the ‫ مشبه به‬being omitted.

22
 He roared like a lion

‫مشبه‬ ‫مشبه به‬

In the sentence above, there is a comparison. The man’s roaring is being compared to that of a lion.

He roared like a lion

‫مشبه‬ ‫مشبه به‬

Notice, now, that the ‫( مشبه به‬along with the ‫ )أداة‬has been removed. Remember that when one of the core
elements of a ‫ تشبيه‬is removed, the construction is known as an ‫استعارة‬. This is an example of an ‫استعارة‬.

Recall that a standard ‫ تشبيه‬compares two things that share a common trait. Notice, on the other hand,
that an ‫ استعارة‬is like giving something or someone a quality that belongs to something or someone else
without explicitly stating what that something or someone else is.

‫ االستعارة‬is borrowing a feature and giving it to something that it does not belong to. It is like borrowing
something without citing the source.

The closest English literary device to ‫ االستعارة‬is a metaphor.

‫ )استعار يستع ر‬literally mean “to borrow”. Again,

The root letters ‫ ع و ر‬in family X (‫ي استعارة‬
this is because a trait that does not belong to something inherently is “borrowed” and
given to something else.

Recall that ‫ التشبيه ابلليغ‬also involved metaphorical usage. As such, it is important to be able to
distinguish between ‫ التشبيه ابلليغ‬and ‫االستعارة‬. Use the process below to help you distinguish.

 DISTINGUISHING BETWE EN ‫ تشبيه‬AND ‫استعارة‬

- if there is an ‫أداة‬, it is ‫تشبيه‬

23
 - in the case of ‫[ تشبيه بليغ‬since there is no ‫]أداة‬:
o if you can put an ‫ أداة‬in, it is ‫تشبيه بليغ‬
▪ ex. He is a lion → He is like a lion
o if you try to put an ‫ أداة‬in and it does not work, it is an ‫استعارة‬
▪ ex. She is boiling → She is like boiling

T YPES OF ‫استعارة‬
Remember that when either the ‫ مشبه‬or the ‫ مشبه به‬are removed from a ‫تشبيه‬, it is considered an ‫استعارة‬.
Since there are two components that can be removed, this means that there are also two types of
‫استعارة‬.

✓ When the ‫ مشبه‬is removed, the construction is known as ‫االستعارة اتلرصحيية‬.

✓ When the ‫ مشبه به‬is removed, the construction is known as ‫االستعارة املكنية‬.

Let us learn about each of these two types in further detail.

R EMOVING THE ‫ مشبه‬: ‫االستعارة اتلرصحيية‬

When the ‫ مشبه‬is removed, the construction is known as ‫االستعارة اتلرصحيية‬. Take a look at the following
example.
َٰ َٰ
١ ‫َل صط ٱلعزيز ٱحلميد‬
َٰ ‫ُّ ر‬ ‫َٰ ر‬ ٌ َٰ ‫الٓرۚ كت‬
‫ب أنزله إَلك رتلخرج ٱ َّلاس من ٱلظلمت إَل ٱ ُّلور بإذن ر ِّبهم إ‬
Alif-laam-raa. A book which We sent down to you so that you may extract people from the darknesses to
light by the permission of their Master to the path of the Might and the Constantly praised.

The ‫ استعارة‬in this ayah is in the words ‫من الظلمات إَل الور‬. The Prophet ‫ ﷺ‬does not literally remove people
from darkness into light. Here darkness is used as a metaphor for ignorance or misguidance. Light is used
as a metaphor for enlightenment and guidance.

If this ayah followed the standard ‫ تشبيه‬construction, it would read “..to remove people from misguidance,
which is like darkness into guidance, which is like light...” or as “…to remove people from the darkness of
misguidance into the light of guidance…” However, the ‫( مشبه‬misguidance and guidance) is omitted. Only
the ‫مشبه به‬, light and darknesses, remain.

1) High form of hyperbole.

2) More succinct than even ‫ التشبيه ابلليغ‬as the ‫ مشبه‬is not mentioned.

3) Keeps possibilities for ‫ مشبه‬open.

24
 4) Creates vivid imagery.

Let us analyze the ayah above taking into consideration these rhetorical implications.
1. Using darkness and light to represent guidance and misguidance rather than likening the two
sound more matter-of-factly. It is like the difference between saying “His is a lion” and “Here
comes the lion.”

2. The ‫( مشبه‬misguidance and guidance) is not explicitly stated, but it is understood. More is said
with fewer words.

3. Darkness could represent misguidance, ignorance, sadness, despair, solitude, emptiness, the
lack of an ability to see. Any of these possibilities that are corroborated by something in the
Quran or an event or saying from the life of the Prophet can hold true.

For example, the Quran describes itself as ‫ شفاء‬and ‫رمحة‬. This corroborates with the idea that
darkness could represent sadness, despair, and emptiness. The Quran describes itself as ‫هدى‬
‫ل‬ ‫ر‬
and ‫تفصيل ك يشء‬. This corroborates with the idea that darkness could represent misguidance
and ignorance.

4. The words darkness and light conjure imagery in the mind whereas misguidance and guidance
are not likely to. Though a standard ‫ تشبيه‬also creates imagery, omitting the ‫ مشبه‬makes the
image seem more literal, creating a more vivid image. Think of the image that comes to your
mind when you hear “He pulls people out of darkness into light.” Now think of the image that
comes to you mind when you hear, “He pulls people out of the darkness of misguidance into the
light of guidance.”

The root letters ‫ ص ر ح‬mean “clarity”. In family II, it means “to make clear” or “to make
apparent”. The naming of this type of ‫ استعارة‬is based on the ‫مشبه به‬. Since the ‫ مشبه به‬is
made apparent, it is called ‫االستعارة اتلرصحيية‬.

R EMOVING THE ‫ مشبه به‬: ‫االستعارة املكنية‬

25
When the ‫ مشبه به‬is removed, the construction is known as ‫االستعارة املكنية‬. Take a look at the following
example.
َٰ ُّ ‫وج ف بعضۚ ونرفخ ف ٱ‬
٩٩ ‫لصور فجمعن رهم َجعا‬ ‫۞وتركنا بعض رهم يومئذ ي رم ر‬

We will leave them on that day, surging into one another. The horn will be blown into, then We will
gather them all together.

The word ‫ ماج يموج‬means “to surge” or “to be tumultuous”. It is normally used for bodies of water. The
word ‫ موج‬means an ocean wave. In the ayah above however, it is used for humans. Furthermore, there is
no ‫مشبه به‬.
If this were a standard ‫ تشبيه‬construction, one would expect ‫ يموج اكبلحر‬or the like. ‫ يموج‬would be the ‫مشبه‬
and ‫ ابلحر‬would be the ‫مشبه به‬. The ‫مشبه به‬, however, is omitted. This makes the construction a ‫استعارة مكنية‬.

1) High form of hyperbole.

2) More succinct as the ‫ مشبه به‬is not mentioned.

3) Keeps possibilities for ‫ مشبه به‬open.

4) Creates vivid imagery.

Let us look at the ayah taking into consideration these rhetorical implications.

1. Giving humans a trait that belongs to an ocean (‫ )االستعارة املكنية‬rather than simply likening them
to an ocean (‫ )التشبيه‬is a stronger form of hyperbole.

2. The implication “like the waves of an ocean” is understood. The idea is conveyed using fewer
words.

3. Anything that fits within the boundaries of the meaning of ‫ ماج يموج‬is a possibility. Take a look at
the dictionary entry for the word to explore the possibilities.

26
 4. Though a standard ‫ تشبيه‬also creates imagery, omitting the ‫ مشبه به‬makes the image seem more
literal, creating a more vivid image. The image of the dam of ‫ يأجوج ومأجوج‬being crushed and
people surging and crashing against each other like waves when they flow out is a powerful one.

Root Meaning:‫ مكين‬is the ‫ اسم مفعول‬from the word ‫كَن يكين‬, which means “to allude” or
“to express indirectly”. As with ‫االستعارة اتلرصحيية‬, the ‫ استعارة‬is named based on the ‫مشبه به‬.
The ‫ مشبه به‬is omitted and alluded to in ‫ االستعارة املكنية‬hence the naming.

Alternatively known as: ‫االستعارة بالكناية‬

 FIGURING OUT THE TYPE OF ‫استعارة‬

- When the ‫ مشبه به‬is missing, the ‫ مشبه‬is usually an action (or an ‫ اسم‬that carries a ‫ فعل‬meaning)
o ex. She is boiling [like hot water], He exploded [like a volcano].
- When the ‫ مشبه‬is missing, the ‫ مشبه به‬is usually an ‫اسم‬
o ex. He pulls people out of darkness [of misguidance] into light [of guidance].

➔ To figure out which element is missing [ ‫مشبه‬or ‫]مشبه به‬, ask yourself “is the metaphor in the action or
in the noun?”

27
 ‫لَع شفا رج ررف هار فانهار به ف‬ ‫ى من اللَّـه ورضوان خ ٌ‬
‫ي أم َّمن أ َّسس برنيان ره َٰ‬ ‫أفمن أ َّسس برنيان ره َٰ‬
‫لَع تقو َٰ‬
‫َّ‬ ‫َّ ر‬ ‫َّ‬
‫نار جهنم ۚ واللـه ال يهدي القوم الظالمني ﴿‪﴾١٠٩‬‬
‫ر‬ ‫ر‬ ‫ر‬
‫ابلناء ألجله بأساس ابلناء‪ ،‬فاسترعي هل فعل {أ َّسس} ف الموضعني‪.‬‬ ‫ر‬ ‫القصد اذلي رجعل‬ ‫وش لبه‬
‫اتلقوى ف القصد اذلي برين هل ر‬ ‫البة األرض لوامه رجعلت َّ‬ ‫ر‬ ‫ر‬ ‫ل‬
‫أحد‬ ‫ولما اكن من شأن األساس أن تطلب هل ص‬
‫الم َّ‬
‫ورمز إَل ر‬ ‫ر‬
‫األساس لَع طريقة المكن َّية‪ ،‬ر‬ ‫فش لبهت َّ‬‫ر‬
‫شبه به‬ ‫اتلقوى بما يرتكز عليه‬ ‫المسجدين‪،‬‬
‫ر‬
‫املحذوف بيشء من رمالئماته وهو حرف االستعالء‪.‬‬
‫ر‬ ‫ل‬ ‫ٌ‬ ‫ر‬
‫المقابلة ف تشبيه الضد بما أسس لَع شفا رج ررف هار‪،‬‬ ‫راسخ ٌ‬
‫ثابت بطريق ر‬ ‫ٌ‬
‫يشء‬ ‫َّ‬
‫املشبه به‬ ‫وفهم أن هذا‬
‫ام عليه من األساس بله ابلناء‬ ‫وذلك بأن شبه المقصد الفاسد بابلناء بررف منهار ف عدم ثبات ما ريق ر‬
‫ر‬
‫ٌ‬
‫ترشيح‪( .‬اتلحرير واتلنوير)‬ ‫لَع طريقة االستعارة اتلرصحي َّية‪ .‬وحرف االستعالء‬

‫‪Notes:‬‬

‫الرتشيح واتلجريد ‪C ONTEXT C LUES :‬‬

‫‪When a word is used metaphorically as in the example above, how can it be known that the usage is‬‬
‫‪metaphorical and not literal? Sometimes it is intuitive. At other times, there are context clues. These‬‬
‫‪.‬اتلجريد ‪ and‬الرتشيح ‪context clues are known as‬‬

‫‪.‬ترشيح ‪, it is known as‬استعارة ترصحيية ‪✓ When a context clue appears in an‬‬

‫‪.‬جتريد ‪, it is known as‬استعارة مكنية ‪✓ When a context clue appears in an‬‬

‫‪Take the following sentence as an example:‬‬

‫ر‬
‫األسد أعدائه بالسيف‬ ‫قاتل‬

‫‪The lion fought his enemies with a sword.‬‬

‫‪28‬‬
 In the sentence above, we can know for sure that the “lion” is not a lion in the literal sense. Rather, it is
being used to represent a brave person in battle. We know this for sure because of the use of the
‫بالسيف‬. If “lion” was meant in its literal sense, the usage of ‫ سيف‬would not make sense.

In the ayah mentioned in the reading in the section above (9:109), the context clue that there is an
‫ استعارة‬surrounding the word ‫ تقوى‬is ‫لَع‬. You cannot literally build a building on ‫تقوى‬. This tells you that
there has to be an implied ‫ مشبه‬or ‫مشبه به‬. For instance, “‫ تقوى‬that is as solid as a building foundation”.

‫االستعارة اتلمثيلية‬

Recall that ‫ االستعارة اتلرصحيية‬is when the ‫ مشبه‬is omitted and the ‫ مشبه به‬remains. ‫ االستعارة املكنية‬is when
the ‫ مشبه به‬is omitted and the ‫ مشبه‬remains.

In either of these cases, if the component that remains (the ‫ مشبه‬or the ‫ )مشبه به‬is a full sentence, the
َّ َّ
‫االستعارة ر‬.
َّ ‫ االستعارة‬or alternatively ‫المركبة‬
construction is called ‫اتلمثيلية‬

Take the following Arabic proverb as an example:

‫ل‬ ‫ل‬
‫إين أراك تقدم رجال وتؤخر أخرى‬

I see you putting a foot forward then withdrawing it again.

This proverb is used as a metaphor for hesitation. This is an ‫ استعارة تمثيلية‬in which the ‫ مشبه به‬has been
omitted and the ‫ مشبه‬is a full sentence in which the image of a person putting a foot forward then
withdrawing it is non-literal. It is a metaphor for hesitation.

Take a look at the example below to see how the proverb would look if it was ‫ تشبيه‬rather than ‫استعارة‬.

‫ل‬ ‫ل‬
‫إين أراك تقدم رجال وتؤخر أخرى اكملرتدد‬

I see you putting a foot forward then withdrawing it again like one who hesitates.

‫ر‬ َّ
﴾۱﴿ ‫اب رهم وهم ف غفلة رمعر رضون‬ ‫لناس حس ر‬ ‫اقرتب ل‬
َّ ‫بديع ف االفتتاح لما فيه من غرابة األسلوب وإدخال‬
‫الروع لَع‬ ٌ ٌ
‫أسلوب‬ ‫ر‬
‫افتتاح الالكم بهذه ال رملة‬
‫ر‬ ‫ر‬ ٌ ‫ر‬ َّ ‫ فإن ر‬،‫المنذرين‬‫ر‬
‫ فصيغة االفتعال الموضوعة‬،‫واالقرتاب مبالغة ف القرب‬ ،‫المراد بالاس مرشكو مكة‬
‫َّ ر‬ ُّ ٌ
.‫للمطاوعة مستعملة ف حتقق الفعل أي اشتد قر رب روقوعه بهم‬ ‫ر‬
‫ر‬ ‫ٌ ر‬ ٌ
‫ويف إسناد االقرتاب إَل احلساب استعارة تمثيل َّية ش لبه حال إظالل احلساب هلم بالة شخص يسىع َلقرب‬
‫ر‬ ‫ر‬
‫والمع لجل ف اإلاغرة‬
‫المغ لي ر‬
‫هيئة ر‬ ‫ ويه‬،‫ ففيه تشبيه هيئة احلساب المعقولة بهيئة حمسوسة‬،‫من ديار ناس‬

29
 ‫ر‬ ُّ ُّ َّ ‫لَع القوم فهو يلر ُّح ف‬
‫السي تكلفا للقرب من ديارهم وهم اغفلون عن تطلب احلساب إيَّاهم كما يكون‬
ٌ ‫ر‬
.‫فالالكم تمثيل‬ ‫ل‬
،‫العدو منهم‬ ‫اغرين رمعرضني عن اقرتاب‬ ‫قوم ل‬ٌ

Notes:

D EFINITION OF ‫االستعارة‬
‫ االستعارة‬is when either the ‫ مشبه‬or the ‫ مشبه به‬is omitted from a ‫ تشبيه‬creating metaphorical usage.
Borrowing a trait and giving it to something that it does not originally belong to.

T YPES OF ‫استعارة‬

TYPE CONDITIONS RHETORICAL BENEFITS

1) High form of hyperbole.

‫اتلرصحيية‬ When the ‫ مشبه‬is omitted
2) More succinct than even ‫ التشبيه ابلليغ‬as the ‫ مشبه‬is not mentioned.

‫املكنية‬ When the ‫ مشبه به‬is omitted 3) Keeps possibilities for ‫ مشبه‬open.

30
 4) Creates vivid imagery.

When the remaining

‫املركبة‬/‫اتلمثيلية‬ component is long and More detailed and animated
extended

‫الترشيح واتلجريد‬
Context clues that make it clear that the speech is metaphorical.

✓ ‫ الترشيح‬is for ‫االستعارة اتلرصحيية‬

✓ ‫ اتلجريد‬is for ‫االستعارة املكين‬

31
 CHAPTER 3
‫احلــــقيقة واملجاز‬
I NTRODUCTION
‫احلقيقة‬, in ‫بالغة‬, is literal speech and ‫ املجاز‬is figurative speech.

The word ‫ احلقيقة‬has its origins in the root letters ‫ ح ق ق‬and means “reality” or “true
nature”.

The word ‫ املجاز‬is a ‫ ظرف‬from the word ‫جاز جيوز‬, which means “to pass”. Figurative speech
is called ‫ جماز‬because the word has “passed” or exited the boundaries of its original
meaning.

There are different types of figurative speech. ‫ جماز‬can be categorized into two broad categories:

َ َ
َ ‫جماز عالقته المش‬ َ َ ََ
1. Figurative speech that involves a comparison - ‫ابهة‬
َ َ
َ ‫جماز عالقته غي المش‬ َْ َ َ ََ
2. Figurative speech that does not involve comparison - ‫ابهة‬

‫جماز عالقته املشابهة‬, the first category of ‫جماز‬, is also known as ‫استعارة‬. This is the same ‫ استعارة‬that was the
topic of the previous chapter. Recall that ‫ استعارة‬is a ‫ تشبيه‬in which one of the core components is
omitted. When the omission happens, the speech becomes metaphorical. ‫ استعارة‬is a comparison in
which there is metaphorical/figurative usage. In other words, it is ‫جماز عالقته املشابهة‬. Recall also that
‫ التشبيه ابلليغ‬involved metaphorical usage as well as comparison. As such, ‫ التشبيه ابلليغ‬also falls under the
category of ‫جماز عالقته املشابهة‬.

The second category, ‫جماز عالقته غي املشابهة‬, has two sub-categories. They are:

1. ‫املجاز املرسل‬
2. ‫املجاز العقيل‬

These are the two types of ‫ جماز‬that we will focus on as the first type was covered in the previous
chapter.

32
 ‫المجاز‬
‫مجاز عالقته المشابهة‬
‫غي‬
‫مجاز عالقته ر‬
‫ التشبيه‬+ ‫(االستعارة‬
‫المشابهة‬
)‫البليغ‬

‫االستعارة المكنية‬ ‫االتسعارة الترصيحية‬

‫المجاز‬ ‫المجاز‬
when the ‫ مشبه به‬is when the ‫ مشبه‬is ‫المرسل‬ ‫العقل‬
removed removed

‫االستعارة التمثيلية‬
when the remaining component
is a full sentence

‫املجاز املرسل‬
As mentioned previously, ‫ املجاز املرسل‬is the first sub-category of figurative language that does not involve
comparison (‫)جماز عالقته غي املشابهة‬. When ‫ جماز‬does not involve comparison, it involves a different literary
device. Aside from comparison, there are twenty-eight devices that exist within ‫املجاز املرسل‬. These
twenty-eight devices together make up ‫املجاز املرسل‬. We will be looking at seven of the most common
devices. Let us look at examples of each and understand the concept through the examples.
َّ
1. ‫ = املسب بة‬C AUSATION
َّ َّ َ َ ٓ َّ َ ِّ َ ِّ َ َ َٰ َ َ َّ
١٣ ‫لس َما ِء ِرزقاۚ َو َما يتَذكر إِّل َمن ينِيب‬‫َنل لكم من ٱ‬ ِ ‫ه َو ٱ‬
‫َّلي ي ِريكم ءاي ِت ِهۦ وي‬
He is the one who shows you His signs and sends down sustenance from the sky for you. And no one
reflects but those who turn back.

33
 The ayah above is considered figurative speech because Allah does not literally send down sustenance
from the sky. He sends down water, by means of which He grows sustenance from the earth for its
inhabitants.

This type of ‫ جماز‬is known as ‫ املسببة‬because the literary device here is causation. Sustenance is not sent
down. Rain, which is the cause for sustenance on the earth, is sent down.

This device is a form of hyperbole. Rain, which is a cause of sustenance, has been raised to the status
of sustenance itself. It also draws attention to and garners appreciation for the processes by which
sustenance is created.

2. ‫ – اجلزئية‬R EPRESENTATION OF A W HOLE THROUGH A P ART

َ َ
َ ‫ركع َم َع ٱ َّلركع‬ َ ِّ َ َ َ َٰ َ
٤٣ ‫ي‬ ِِ ِ ‫يمريم ٱقن ِت لِرب ِك وٱسج ِدي وٱ‬
Maryam! Devote yourself to your Master, and prostrate and bow with those who bow!

The ayah above is considered figurative speech because the command is not only to prostrate and bow.
The command is to pray. Prostration and bowing are used to represent the entire prayer or the idea of
worship.

This type of ‫ جماز‬is called ‫ اجلزئية‬because a portion of something is being used to represent it in its
entirety. This device is sometimes also referred to as ‫ذكر ابلعض وإرادة اللك‬.

This device is used to raise the status of the representing portion. Using prostration and bowing to
represent prayer highlights their importance as thought to say that they are the essence of prayer. In
a negative context, it can be used to put down the representing portion.

3. ‫ – اللكية‬R EPRESENTATION OF A P ART THROUGH A W HOLE

ْ َ َ َ ْ ُّ َ َ َ َ َ ْ َ َ َ َ ٓ َ َٰ َ َ ْ ٓ َ َ َ َ َ َ َ َ َّ ِّ َ
٧ ‫كَبوا ٱس ِتكبَارا‬ ‫ف َءاذانِ ِهم وٱستغشوا ِثيابهم وأَصوا وٱست‬ِ ‫و ِإّن ُكما دعوتهم ِِلغ ِفر لهم جعلوا أص ِبعهم‬
No doubt, whenever I call them so that You may forgive them, they place their fingers in their
ears and pull their clothes over themselves and they persist and are completely arrogant.

The ayah above is considered figurative speech because those mentioned in the ayah are not literally
putting their entire fingers in their ears. Rather they are putting their fingertips in their ears.

34
 ِّ ِّ
This type of ‫ جماز‬is called ‫ اللكية‬because something in its entirety is being used to represent a part of it.
This is the opposite of ‫اجلزئية‬. This device is something also referred to as ‫ذكر اللك وإرادة ابلعض‬.

This device is used as a form of hyperbole.

4. ‫ – اعتبار ما اكن‬R EFERENCING A P AST C ONDITION

َ َٰ َ َ َٰ َ َ ْ َ َ
٢ … ۚ‫م أم َولهم‬
‫وءاتوا ٱيلت ى‬

Give orphans their wealth…

The ayah above is considered figurative speech because the word ‫ يتيم‬is used for orphans only as long as
they are children. The command is to return their money to them once they have reached the age of
maturity. This means that when the time comes to return the money to them, they will no longer be
considered ‫يتاىم‬.

This type of ‫ جماز‬is called ‫ اعتبار ما اكن‬because a statement about a present situation contains elements of
the past.

This device allows for brevity. Retaining an element of the past also reminds of the significance of that
remaining element. In this case, calling them orphans reminds their guardians of the God -given rights
of an orphan and ensures that they treat them justly and fulfill the command even after they have
reached the point of maturity.

5. ‫ – اعتبار ما يكون‬P ROJECTING THE F UTURE

َّ َ َ َّ ْ ٓ َ َ َ َ َ َ ْ ُّ ََ َ َّ
٢٧ ‫اجرا كفارا‬
ِ ‫إِنك إِن تذرهم ي ِضلوا ِعبادك وّل ي ِِلوا إِّل ف‬
No doubt, if YOU leave them, they will misguide Your slaves, and they will only give birth to
sinners and disbelievers.

The ayah above is considered figurative speech because no baby is born as a disbelieving violator. Nuh
(AS), however, was making a projection of the future based on the patterns he had seen in countless
generations.

This type of ‫ جماز‬is called ‫ اعتبار ما يكون‬because the statement is a projection of the future.

35
 This device allows for brevity. It also has an element of confidence and emphasis that the alternative
would not.

6. ‫ – املحلية‬I NHABITANTS R EFERRED TO BY L OCATION

َ َٰ َ َّ َ ‫ت أَقبَلنَا ف‬
٨٢ ‫يهاۚ َو ِإنا ل َص ِدقون‬ ٓ َّ‫ي ٱل‬ َ ‫ري َة ٱلَّت ك َّنا ف‬
َ ‫يها َوٱلع‬ َ َ َ
َ ‫لق‬ ‫وسئ ِل ٱ‬
ِ ِ ِ ِ ِ
Ask the village that we were in and the caravan that we came in. No doubt, we are certainly
telling the truth.

The ayah above is considered figurative speech because the addressee is not literally being told to ask a
town. Rather, they are being told to ask the people of the town. The place is being used to represent its
inhabitants.

This type of ‫ جماز‬is called ‫ املحلية‬because a place is being used to represent its inhabitants.

This style of speech is more succinct and highlights the collective as opposed to the individual.

7. ‫ – احلايلة‬I DEA TURNED INTO A L OCATION

َ َ َ َ َ َّ
١٣ ‫ار ل ِِف ن ِعيم‬‫ِإن ٱألبر‬
No doubt, the righteous are in luxury.
The ayah above is considered figurative speech because the pious will not literally be in luxury. It could be
said that they will be enjoying luxury. Or that they will be in a luxurious place. In this ayah, however, the
idea of luxury is turned into a location.
‫ي‬
This type of ‫ جماز‬is called ‫ احلايلة‬because an idea is turned into a location.

This device is a form of hyperbole. The extent to which the pious will experience luxury is hyperbolized
to the point that their experience is likened to the experience of residing in luxury itself.

َ َّ‫ َسب‬, which means “to cause”.

‫ املسببة‬is the ‫ اسم مفعول‬of ‫ب‬

‫ اجلزئية‬comes from the letters ‫ج ز ء‬, which means "portion"

36
 ‫ي‬
‫ اللكية‬comes from the word ‫ك‬, meaning “all”

‫ اعتبار ما اكن‬literally means “taking into consideration what was”

‫ اعتبار ما يكون‬literally means "taking into consideration what will be"

ِّ ُّ َ َّ َ ََ
‫ املحلية‬is the ‫ ظرف‬of the word ‫َيل‬ِ ‫حل‬, which means “to reside”. A ‫ َمل‬is a place of
residence.
‫ي‬ ُّ َ َّ َ
‫ احلايلة‬is the ‫ اسم فاعل‬of the same word, ‫َيل‬ِ ‫حل‬.

The ‫ يَّة‬ending that is characteristic of these words means “having to do with…”

 FIGURING OUT THE TYP E OF ‫جماز‬

- ‫مسببه‬: Is the cause omitted? Is the product/result left behind?
o e.g. He sends down fruit from the sky.
- ‫اعتبار ما اكن‬: Does that which is being mentioned still apply?
o e.g. They eat wheat.
- ‫اعتبار ما يكون‬: If something is being mentioned as though it has already happened, has it
actually already happened?
o e.g. You are dead and they are dead.

- ‫جزئية‬: Is a portion being used to represent a whole?

- ‫ُكية‬: Is a whole being used to represent a portion?
- ‫َملية‬: Is a place being used to represent the inhabitants.
- ‫حايلة‬: Is an idea being turned into a place?

َ ْ َ َّ َ َ َ ‫ك قَ ْر َية أَ َكاب َر جمْرم‬

ِّ َْ َ َٰ َ َ
‫يها ۚ َو َما ي ْمكرون ِإّل بِأنف ِس ِه ْم َو َما يَشعرون‬
َ ‫يها يلَ ْمكروا ف‬
ِ ِ ِِ ِ ٍ ‫َوكذلِك َج َعلنا ِف‬
﴾۱۲۳﴿
‫ي ي‬ ً‫ي‬ ْ ،‫وقد حذف متعلِّق { يلمكروا } لظهوره‬
‫تاب َع ِته‬
َ ‫انلاس عن م‬
ِ ‫ب ﷺ ظنا منهم بأن صد ي‬ ِ
َّ ‫أي يلمكروا‬
‫بانل ي‬
ِ
َ ‫ي‬ َّ َ َ ‫ي‬ َّ ُّ
‫آخ ِر مد ِة إقام ِتهم‬ ِ ‫ ولعل هذا العمل منهم اكن لما كُث املسلمون ف‬،‫ وأنه ّل يعلم بذلك‬، ‫يضه وَيزنه‬
‫ أي هم‬، ‫ال‬ َ ْ‫ فالواو لل‬،}‫ {وما يمكرون إّل بأنفسهم‬: ‫ وَّللك قال الل تعاىل‬،‫بمك َة قبَيْ َل اهلجرة إىل املدينة‬
‫ح‬
َّ
ِ ِ ِ ِ
‫ي‬ َ َ ُّ ُّ ‫مآل وهو‬ َ َ ‫يضون‬ُّ ‫ف مكر ِهم ذلك إنَّما‬
‫ فإن‬، ‫جاز الم ْرس ِل‬ ِ ‫سبيل الم‬
ِ ‫ ىلع‬، ‫الض‬ ِ ‫ فأط ِلق املكر ىلع‬، ‫أنفسهم‬ ِ

37
 ‫الم ْ‬ ‫َ‬ ‫ً‬ ‫الم ْمكور به ‪ ،‬ي‬ ‫َ‬ ‫َ َ ْ‬
‫كور به أ ْط ِل َق املكر‬
‫ِ‬ ‫م‬ ‫دون َ‬ ‫ين‬ ‫للماكر‬
‫ِ‬ ‫حاصال‬ ‫اإلرضار‬ ‫اكن‬ ‫ا‬‫فلم‬ ‫ِ‬
‫ومآل إرضار َ‬ ‫ر‬
‫اغية الم ِ‬
‫ك‬
‫اإلرضار‪.‬‬
‫ِ‬ ‫ىلع‬

‫‪Notes:‬‬

‫ْ َ ْ ْ َ َْ‬ ‫َ َّ َ‬
‫َتب ۩ ﴿‪﴾۱۹‬‬ ‫ِ‬ ‫اق‬ ‫و‬ ‫د‬ ‫ج‬ ‫اس‬‫و‬ ‫ه‬‫ع‬ ‫ط‬
‫ِ‬ ‫ت‬ ‫ّل‬ ‫ّلَك‬
‫َْ‬ ‫َ‬ ‫َْ‬ ‫َ‬ ‫َْ‬ ‫َ َ‬ ‫ْ‬
‫والمع َن‪ّ :‬ل تفه وّل تذ ْره‬ ‫از الم ْر َس ِل‪،‬‬
‫طريق المج ِ‬‫ِ‬ ‫ث ىلع الطاع ِة ىلع‬ ‫قت الطاعة ىلع احل َذ ِر ابلا ِع ِ‬ ‫وأط ِل ِ‬
‫فإنه ّل يَ ُّ‬
‫ضك‪.‬‬
‫قول‪ّ{ :‬ل تطعه} ب ْملَة {واسجد} اهتماما ً َّ‬ ‫َّ َ َ‬
‫بالصال ِة ‪.‬‬ ‫ِ‬ ‫ِ‬ ‫وأكد‬
‫ً‬ ‫َ ْي‬ ‫َْ َ ََ‬ ‫َْ‬ ‫َّ ْ ْ‬ ‫َ‬ ‫َ َ َ‬
‫لل‬
‫مقَتبا ِمن ا ِ‬
‫ِ‬ ‫لل تعاىل ِبيث جعل المص ِيل‬ ‫واقَتب} للتن ِوي ِه بما ف الصال ِة ِمن مرضا ِة ا ِ‬ ‫وعطف عليه { ِ‬
‫تعاىل‪.‬‬
‫ْ‬ ‫ُّ‬ ‫ُّ‬ ‫َ‬ ‫واّلقَتاب‪ :‬افتعال ِمن الق ْرب‪َ ،‬ع َّ َ‬
‫اجتهد ف‬ ‫ِ‬ ‫ب‪ ،‬أي‬ ‫اّلفتعال ل ِما فيها ِمن معن اِللك ِف واِلطل ِ‬ ‫ِ‬ ‫َب بِصيغ ِة‬ ‫ِ‬
‫لل بِالصال ِة‪( .‬اِلحرير واِلنوير)‬ ‫رب ِإىل ا ِ‬ ‫الق ِ‬

‫‪Notes:‬‬

‫‪38‬‬
‫املجاز العقيل‬
‫ املجاز العقيل‬is the second category of ‫ جماز‬that does not involve comparison. ‫ املجاز العقيل‬is when a word or
fragment is associated with something that it does not belong to. Again, it is different than ‫ استعارة‬in that
there is no element of comparison (‫)التشبيه‬.

It differs from other types of ‫ جماز‬in that the ‫ فعل‬is used in its literal sense. When it comes to ‫جماز عقيل‬, the
‫ جماز‬lies in the ASSOCIATION of words with each other, not in the words themselves.

Take a look at the following examples.

َ َ
‫بَن األ ِمي املدينة‬
The prince built the city.

This is considered ‫ جماز عقيل‬because the prince did not actually build the city. He hired contractors and
commanded for the city to be built. The ‫ فاعل‬is being associated with a ‫ فعل‬that it does not actually belong
to.
Notice, also, that all the words in the sentence are being used in their literal meaning. The irregularity lies
in the association of the ‫ فاعل‬with the ‫فعل‬.

َّ ‫نهار‬
‫الزا ِه ِد صائم ويلله قائِم‬
The day of the ascetic is fasting and his night is standing in prayer.

This is considered ‫ مجاز عقل‬because the day does not fast, nor does the night stand in prayer. Rather, a
person’s day can be spent fasting and their night can be spent standing in prayer. In this case, a ‫ خَب‬is
being associated with a ‫ مبتدأ‬that it does not belong to.

Notice, also, that all the words in the sentence are being used in their literal meaning. The irregularity lies
in the association of the ‫ مبتدأ‬with the ‫خَب‬.

َ َٰ َ ََ َ َ َ َ َ
١٧ ‫فكيف ت َّتقون إِن كفرتم يَوما جي َعل ٱ ِلو َلن ِشيبًا‬
So how will you all be conscious – if you were to disbelieve – of a day which makes children gray-haired.

This is considered ‫ جماز عقيل‬because the day does not cause children to become gray-haired. It is the stress
and fear that one will experience on that day that causes it. Here, a ‫ صفة‬is being associated with a ‫موصوف‬
that it does not actually belong to.

39
 ‫‪ is succinctness.‬املجاز العقيل ‪The primary benefit of‬‬

‫ْ ْ َ‬ ‫َ َ‬ ‫َ َٰ َ‬ ‫َّ َ َ‬ ‫ْ‬ ‫َ َ َ‬ ‫َ َ َٰ ْ َ َ َ‬
‫اّلل َما لكم ِّم ْن ِإ ٍل غ ْيه ۚ َوّل تنقصوا ال ِمكيَال‬ ‫ىل َمدي َن أخاه ْم ش َعيْبًا ۚ قال يَا ق ْومِ اعبدوا‬ ‫و ِإ‬
‫َ َ ْ ْ َ َ َ َ ْ ُّ‬ ‫َ‬
‫َ ْ ِّ َ‬ ‫َ‬
‫ِّ َ‬ ‫َ ْ َ َ‬
‫يط ﴿‪﴾٨٤‬‬ ‫ي َو ِإّن أخاف عليكم عذاب يومٍ ِ‬
‫َم ٍ‬ ‫وال ِمزيان ۚ ِإّن أراكم ِِب ٍ‬

‫العذاب إيلْ ِه‪.‬‬

‫ِ‬ ‫والقريْنة يه ِإضافة‬
‫ِ‬ ‫أي َميط عذابَه‪،‬‬ ‫الع ْق ي‬
‫يل‪ْ ،‬‬
‫ِ‬
‫ْ‬
‫وجه املجاز َ‬
‫و{َميط} وصف لـ{يوم} ىلع ِ‬
‫ِِ‬

‫‪Notes:‬‬

‫ْ‬ ‫َّ‬ ‫َ َ َ َ َ ََ َ‬ ‫َّ َ ْ ْ َ َّ‬

‫ىلع أ ْم ٍر َجا ِم ٍع ل ْم يَ ْذ َهبوا َح َّ َٰ‬
‫َّت ي َ ْستَأ ِذنوه ۚ‪...‬‬
‫َّ‬
‫اّلل َو َرس ِ ِ‬
‫ول و ِإذا اكنوا معه َٰ‬ ‫ِ ِ‬ ‫ب‬ ‫وا‬‫ن‬ ‫ين َ‬
‫آم‬ ‫اَّل َ‬
‫ِ‬ ‫ِإنما المؤ ِمنون‬
‫﴿‪﴾٦٢‬‬

‫َّ َ‬ ‫ْ‬ ‫الع ْق ي‬

‫يل ألنه سبب اجل َم ِع ‪ .‬وتقدم ف ِ ِ‬
‫قول تعاىل‪{ :‬فأمجعوا‬ ‫المجاز َ‬
‫ِ‬
‫ووصف األمر بـ{ جامع } ىلع سبيل َ‬
‫ِ‬
‫ِِ‬
‫أمركم} ف سورة َ‬
‫يونس‪.‬‬ ‫ِ‬
‫َّ‬ ‫َ‬ ‫َ َْ‬ ‫َ‬ ‫َ‬
‫اآلية نزل ْ‬ ‫َّ‬
‫يوم ال َند ِق (وذلك سنة مخس) اكن املنافقون يتسللون من‬ ‫ت ف المناف ِقي‬ ‫ْ‬
‫وعن مال ِ ٍك‪ :‬أن هذه‬
‫َ ْ‬ ‫َْ َ َ‬
‫ذار اك ِذبَ ٍة‬
‫ٍ‬ ‫ع‬ ‫عتذرون بِأ‬
‫جيش الند ِق وي ِ‬ ‫ِ‬

‫‪Notes:‬‬

‫‪40‬‬
 ‫ييَه َما َس ْوآتِ ِه َما‬ َ َ َ َْ ْ َ ِّ
َ‫اجل َ َّنة ي‬ ْ‫خ َر َج أَبَ َوي‬
ْ َ َ َ َّ
َ ْ‫الشي‬ َّ َ ْ َ َ َ َ َ َ
ِِ ‫َنع عنهما ِ َبلاسهما ل‬
ِ ِ ‫ن‬ ‫م‬ ‫م‬‫ك‬ ‫أ‬ ‫ا‬‫م‬ ‫ك‬ ‫ان‬‫ط‬ ‫م‬ ‫ك‬ ‫يا ب ِِن آدم ّل يف ِتنن‬
﴾٢٧﴿ ...ۚ
‫ي‬ َ ‫ي‬ َْ ْ َ ‫ي‬ َ ْ‫ي‬
‫بب‬
ِ ‫يل الس‬ ِ ‫اإلخراج والَن ِع واإلراء ِة إىل الش‬
ِ ‫ مب ِِن ىلع التسام ِح ف اإلسنا ِد بِت‬،‫يطان جماز عق ِيل‬
ِ ‫َن‬ ِ ‫وإسناد‬
ً َ َ ً ‫ً ْ َ ي‬ ََ َْ
‫َب الَنع حقيقة أ ْم تمثيال‬
ِ ‫ سواء اعت‬،‫َنلة الفا ِع ِل‬
ِ ‫م‬

Notes:

‫القرينة‬
Recall that an ‫ استعارة‬can contain a context clue by which one can be certain that the speech is
metaphorical and not literal. These context clues are referred to as ‫الَتشيح واِلجريد‬. In a like manner, ‫جماز‬
can contain context clues. In the case of ‫جماز‬, however, the context clue is referred to as a ‫قرينة‬.

There are two types of ‫( قرائن‬pl.) in ‫جماز‬. They are:

1. ‫ القرينة اللفظية‬- This is when the evidence is explicit in the text

2. ‫ القرينة احلايلة‬- This is when the evidence is circumstantial and is not explicit in the text

Take a look at the following examples.

َ ‫ون أَنبيَا ٓ َء ٱ َّّلل من قَبل إن كنتم ُّمؤمن‬
٩١ ‫ي‬
َ َ َ
‫…قل ف ِل َم تقتل‬
ِِ ِ ِ ِ ِ
Say, “Then why did you kill the prophets of Allah from before, if you all are believers?”

The ‫ مضارع‬is used for a past event. The words ‫ من قبل‬give a clear indication that the past-tense is what is
intended. This is an example of a ‫ قرينة لفظية‬as the evidence of metaphorical usage is explicit in the text.

َّ َ َ
١٠ … ۚ‫ِف قلوبِ ِهم َّم َرض ف َزادهم ٱّلل َم َرضا‬
There is illness in their hearts, so Allah increased them in illness.

41
There is nothing explicit in this ayah that suggests that the disease is a metaphorical one. It is understood
based on the topic of discussion and the historical context, however, that the disease of the heart that is
being described is not literal. This is an example of a ‫قرينة حايلة‬.

Note that ‫ القرينة احلايلة‬is far more common that ‫القرينة اللفظية‬.

The root letters ‫ ق ر ن‬mean “to be linked” or “to be associated”. In language, the word
‫ قرينة‬means “context” or “evidence”.

‫ لفظ‬means "word" or "that which is pronounced". In a ‫قرينة لفظية‬, the context clue is
explicitly articulated or pronounced, hence the naming.

‫ حال‬means "state" or "situation". In a ‫قرينة حايلة‬, the context clue is situational, hence the
naming.

Note that the term ‫ قرينة‬can be used to mean “evidence” even outside of the context of
‫جماز‬.

َ ْ َ َ ْ َْ َ َ َ ْ
﴾۱۱﴿ ‫اب‬
ِ ‫جند ما هنال ِك مهزوم ِمن األحز‬
ََ
‫اكس ِم الفا ِع ِل جماز ف‬ْ ‫المفعول‬ َ ‫ واسم‬،‫ أي سي ْه َزم‬،‫اّلست ْقبال‬
ْ ‫بـ{م ْهزوم} ىلع معن‬ َ }‫ووص َف {جند‬
ِ ِ ِ ِ
ْ َ ً ْ َ ْ ْ َ ْ
‫ال ف معن الم ْستَقبَ ِل تن ِبيْها ىلع ت ِقيْ ِق‬ َ
ِ ‫استعمال ما هو ل ِلح‬
ِ ‫باب‬ ْ َ‫َ ي‬
ِ ‫ والقرينة حايلة وهو ِمن‬،‫بال‬ ِ ‫اّلس ِتق‬
ْ

.‫احلال‬ ‫ف‬ ‫ع‬ ‫ق‬ ‫ا‬ َ

‫اكلو‬ ‫هو‬ ‫ث‬ْ‫وق ْوعه فكأَنَّه من الق ْرب بَي‬
ِ ِِ ِ ِ ِ ِ ِ

Notes:

42
 ‫المجاز‬

‫مجاز عالقته المشابهة‬ ‫غي‬

‫مجاز عالقته ر‬
)‫(االستعارة‬ ‫المشابهة‬

‫االستعارة المكنية‬ ‫االتسعارة الترصيحية‬

‫المجاز‬ ‫المجاز‬
when the ‫ مشبه به‬is when the ‫ مشبه‬is ‫المرسل‬ ‫العقل‬
removed removed

‫االستعارة التمثيلية‬ 1. ‫ المسببة‬- causation When a word

2. ‫ الجزئية‬- a part representing a whole is used in its
when the remaining component literal sense,
3. ‫ الكلية‬- a whole representing a part
is a full sentence but is
4. ‫ اعتبار ما كان‬- taking a past state into
consideration associated
5. ‫ اعتبار ما يكون‬- taking a future state with
‫قرينة‬ something
into consideration
A context clue that tells you that the speech is that it does
6. ‫ المحلية‬- a location representing the
metaphorical not belong to.
1. ‫ القرينة اللفظية‬- This is when the evidence is people
ّ
explicit in the text 7. ‫ الحالية‬- an idea becoming a location
2. ‫ القرينة الحالية‬- This is when the evidence is
circumstantial and is not explicit in the text

43
 CHAPTER 4
َ‫الكناية‬
I NTRODUCTION
‫ الكناية‬is an allusion or the indirect expression of something. It is a statement designed to call something
to mind without mentioning it directly. Take the following Arabic expression as an example.

َ ْ َ‫رَجَلََكَث‬
َ‫يَالرَمَاد‬
a generous man

This expression translates literally as “a man of a lot of ash”. At the time when this expression was
coined, burning a fire to cook produced ash. Those who cooked often in order to feed people ended up
producing a lot of ash. For this reason, those who were always feeding others were referred to as people
of a lot of ash and the term ‫ كثيَالرماد‬became an expression of generosity.

The example above is considered a ‫ كناية‬because a person’s generosity is expressed indirectly and is
alluded to through something else.

ْ
‫ الكناية‬is the ‫ مصدر‬of the word َ‫كَنَيكن‬, which means “to allude” or “to express
indirectly”.

Recall that we have encountered these root letters once before in the term ‫االستعارةَاملكنية‬,
which is an ‫ استعارة‬in which the ‫ مشبهَبه‬is alluded to.

Alternatively known as: ‫اتلعريض‬

There are many reasons why one may allude to something rather than saying it straight out. This
reason is to be determined by context and reflection.

In the Quran, ‫ كناية‬is often used to avoid speaking in vulgar terms. Take a look at the following example.
ْ ٓ ْ ٓ ِّ ‫ى‬ ٓ ٓ
َ‫واَصعيدا‬ َ ‫َعَسفرََأوَجاءََأحدَ ِّمنكمَ ِّمنََٱلغائطََأوَلمستمََٱلنساءََفلمََتد‬
َ ‫واَماءَفتيمم‬ َ‫…وإنَكنتمَمر ى‬
َ‫ضَأوَ ى‬
ْ
٤٣َ…َۗ‫واَبوجوهكمَوأيديكم‬ َ ‫طيِّباَفَٱمسح‬

44
 If you all were sick or travelling or one of you came from relieving himself (lit., from hollow ground) or
you touched women and you were not able to find water, then wipe yourselves with clean earth and wipe
your faces and your hands.
ْ
There are two ‫ كنايات‬in this ayah. The first is the expression “‫ ”منَالغائط‬which means “a low land”. When
people used to relieve themselves in the desert, they used to do it in low land for privacy. This expression
points to relieving oneself without mentioning it explicitly for the sake of maintaining dignity and respect
while dealing with a practical issue that must be dealt with.
ِّ
The second ‫ كناية‬in this ayah is the expression “َ‫ ”الم ْستمَالنساء‬which translates as “to come in contact with a
woman”. This is a respectful way of speaking of spousal intimacy, again dealing with the issue with both
practicality and respect.

ٓ ِّ ْ
َ‫واَٱلنساءََِفَٱلمحيضََوالَتقربوهنََح ى‬
ََ‫ّتَيطهرنََۗفإذاَتطهرن‬ َ ‫ويسئلونكََعنَٱلمحيضََۗقلَهوََأذىَفَٱعَتل‬
َ٢٢٢َ‫بَٱلمتط َِّهرين‬
ُّ ‫بَٱتل ىوبيََوُي‬
ُّ ‫ّللَُي‬
َ ‫ّللَۗإنَٱ‬
َ ‫فأتوهنََمنَحيثََأمركمََٱ‬
They ask you about menstruation. Say, “It is harm, so distance yourself from women when they are
menstruating and do not approach them until they are pure. When they become pure, then come to them
from wherever Allah has commanded you.” No doubt, Allah loves those who repent repeatedly and He
loves those who purify themselves.

The ‫ كناية‬in this ayah is in the words “‫ ”والَتقربوهن‬and “‫”فأتوهن‬, both of which are used to speak about
intimacy between a husband and wife. Intimacy is alluded to through the use of the words “do not come
near” and “approach”.

Look at the following ayah and try to find the ‫كناية‬. What is the implication that is not explicitly
stated? Why was a ‫ كناية‬used here rather than an explicit statement?
ْ ْ ِّ ْ ‫ماَالْمسيح‬
ْ ‫َابنَم ْريمَإالَرسولَق ْدَخل‬
َ‫أمهَصديقةََََۗكناَيأكَلنَالطعامَََۗانظ ْرَكيْفَنب ِّيَلهمَاْليات‬
ُّ ‫َالرسلَو‬
ُّ ‫تَمنَقبْله‬

﴾٧٥﴿َ‫ثمَانظ ْرَأ ىَّنَي ْؤفكون‬

Though it is common in the Quran for ‫ الكناية‬to be used to maintain respect while speaking of a sensitive
topic, it is by no means the only reason ‫ الكناية‬is used. Take a look at the following ayaat.

‫ى‬ ‫ويومََيع ُّضَٱلظالمََ ى‬

٢٧َ‫َعَيديهََيقولََيليتنََٱَّتذتََمعَٱلرسولََسبيَل‬
The day on which the wrongdoer bites his two hands, and he says, “I wish I had taken up a path with the
Prophet!”

45
‫‪”. In this case, a physical action is used to express an‬يعضَالظالمََعَيديه“ ‪ in this ayah is in the words‬كناية ‪The‬‬
‫‪emotion. Biting on one’s hand is an allusion to the internal feeling of regret.‬‬

‫‪ be used here rather than a direct expression? Think about it and discuss with‬كناية ‪Why might a‬‬
‫‪your partner before reading the opinion of the author in the passage below.‬‬

‫ا‬ ‫ْ‬
‫ََعَيديْهَيقولَياََلْتنَاَّتذتَمَعَالرسولَسبيَلَ﴿‪َ﴾٢٧‬كَنايةََعنَ‬ ‫فيفَقولََتعاىل‪َ:‬وي ْومَيع ُّضَالظالم ى‬
‫ْ‬ ‫ْ‬
‫لَصوَرَهَالقرآنََالكريمََبَأَسلوبََالكَنايةََِفَصَورةََحَ َِّ‬
‫سيَةََيَراهاَانلاظرونَ‬ ‫انلدَمََوهذاَيشءََمَ َعنَوَيََعَ َق َ‬
‫ْ‬ ‫ضَ َ ْ‬ ‫ْ ُّ‬
‫يديهََتلَكونََأَ َْوقَعََِفَانلفسََوأَ َثبَتَ‪( .‬الكنايةَواتلعريضَأليبَمنصورَاثلعاليب) َ‬ ‫نَيعَ َ‬
‫ِفَصورةََمَ َ‬

‫‪Notes:‬‬

‫ى‬ ‫ْ ى‬
‫ِفَإمامَ ُّمبيَۗ‪١٢‬‬
‫واَوءاثرهمَۗوكََيشءََأحصينهََ َٓ‬ ‫إناَنَنََنحََٱلم ىَ‬
‫وتَونكتبََماَقدم َ‬

‫‪ is being used here? Discuss‬كناية ‪ is in this ayah? Why do you think that a‬كناية ‪Where do you think the‬‬
‫‪with your partner before reading the passage below.‬‬

‫ْ ْ‬
‫يشءََأحصيْناهََِفََإمامََ ُّمبيَ ﴿‪﴾۱۲‬‬ ‫تَونكتبَماَقدمواَوآثاره ْمََۗوكََ‬
‫ْ‬ ‫إناَنْنَنِْيَالْم ْو ى‬
‫ِّ‬ ‫ْ‬ ‫ِّ ْ ْ‬
‫قدمَ َْونَهاَ‬
‫شياءََيَ َ‬
‫عمَالهَمَِفَاحلياةََادلنياَبَأَ َ‬ ‫فالمَرادََبـ{ماَقدموا}َماَعمَلواَمنَاألعمالََقبلََالمَ َْوتَ؛َشَ َبهَ َ‬
‫تَأَ َ‬
‫ْ‬ ‫ِّ‬ ‫ْ‬ ‫ِّ‬
‫عنَالوعدََبَاثلوابََ‬
‫َ‬ ‫ماَقدمواَالكنايةََ‬
‫كماَيقدمَالمَسافَرََث َقلَهَوأَمحالَ‪ .‬واملرادََبَكَتابةََ َ‬
‫َ‬ ‫إىلَادلارََاْلخرةََ‬
‫َعَأعمالَهَمَالصاحلةََواثلوابَََعَآثارَهم ‪َ .‬‬

‫‪46‬‬
 Notes:

‫ كناية‬is expressing something without mentioning it explicitly. The reason for a ‫ كناية‬being chosen over
direct expression is determined by context.

 THE 4 DEVICES OF ‫ – علمَابليان‬WHICH IS IT?

‫تشبيه‬, ‫استعارة‬, and َ‫جماز‬all involve metaphorical speech.

When you spot metaphorical speech, how do you determine which of these devices is being used?
Ask yourself the following questions:
- Is there a comparison involved?
o If yes, it is either َ‫ تشبيه‬or ‫استعارة‬
▪ To determine which it is, use the َ‫أداة‬test
o If no, it is ‫جماز‬
▪ To determine what type of ‫جماز‬, use the guide above

If you can read something between the lines, or it is apparent that there is something that is being
expressed indirectly, it is a ‫كناية‬

47
 CHAPTER 5
‫الب والنشاء‬
I NTRODUCTION
Recall that in ‫حنو‬, there are two types of sentences: ‫اجلملة االسمية واجلملة الفعلية‬. Similarly, in ‫ بالغة‬there are
two types of sentences. This categorization is not a grammatical one. It is based on what type of
message the sentence conveys. The two types of sentences in ‫ بالغة‬are:

1. ‫بية‬ ‫خ‬ ‫خ‬

‫ – اجلملة ال ر‬a statement of fact that can either be confirmed or denied. A statement that can
be labeled either as a truth or a lie.

‫خ‬
2. ‫النشا رئية‬
‫ – اجلملة ر‬a statement that can neither be confirmed nor denied. A statement that can
neither be labeled as a truth or a lie.
Take a look at the following examples.

‫هو يف ابليت‬

This is an example of a ‫مجلة خبية‬. It is a statement of fact that can either be confirmed or denied. It can
be labeled as a truth or a lie.
ّ
‫احلديث‬
‫ر‬ ‫االستماع كما تتعل ُم ُحس خن‬
‫ر‬ ‫تعلم ُحس خن‬

This is an example of a ‫مجلة إنشائية‬. It is not a statement of fact and can be neither confirmed nor denied.

Based on what you know about ‫ خب‬and ‫إنشاء‬, do you think the following sentences are ‫ خبية‬or
‫?إنشائية‬

‫خبية‬ ُ ‫خبية‬ ‫خبية‬

‫كنت معها باألمس‬ .3 ‫ السماء زرقاء‬.2 ‫ كيف حالك؟‬.1
‫إنشائية‬ ‫إنشائية‬ ‫إنشائية‬
‫خبية‬ ‫خبية‬ ‫خبية‬
‫خ‬ ‫خ‬
!‫ ما أروع ركوب اليل‬.6 ‫ تُ ُو ّ خ‬.5
‫ف الليفة وهو يصيل الفجر‬ .‫ ال تأكل طعامهم‬.4
‫ر‬
‫إنشائية‬ ‫إنشائية‬ ‫إنشائية‬

These categorization are important as they form the basis for many discussions in ‫بالغة‬. Let us learn
more about the subcategories of ‫ خب‬and ‫ إنشاء‬and the significance of these categorizations.

48
‫الب‬
A ‫ مجلة خبية‬is a statement of fact that can either be confirmed as a truth or denied as a lie. There are
three sub categories of ‫اجلملة البية‬. They are:

‫خ‬
1. ‫ – خب االبتردا رء‬this is when the audience either has no prior information or opinion about what is
being said or when what is being said is well accepted and well known.
‫خ‬
ّ ‫ – خب خطل‬this is when the audience has doubt or uncertainty about what is being said
2. ‫ب‬ ‫ر‬
‫خ‬
3. ‫ار ّي‬
‫ – خب إرنك ر‬this is when the audience is in direct opposition and denial of what is being said.
The level of emphasis a speaker uses in a statement is generally dictated by the state of mind of the
listener. Less emphasis is used when there is less convincing to be done and more emphasis is used
when the opposite is true. When there is no convincing to be done, there is no need for any emphasis.

For this reason, the different types of ‫ خب‬follow the emphasis scale listed below:

1. ‫ الب االبتدايئ‬- no emphasis

2. ‫ الب الطلب‬- mild emphasis (~1 tool of emphasis)

3. ‫ الب النكاري‬- heavy emphasis (more than one tool of emphasis)

As a review, the tools of emphasis include the following:

‫خخ‬
)‫ تـ (حروف اجلر‬،‫و‬ ‫أال‬ )‫ ما‬،‫ بـ‬،‫احلروف الزائدة ( رمن‬ )‫إن الم اتلوكيد نون اتلوكيد (الفيفة واثلقيلة‬

٣٥ … ۗ‫وت‬ ‫خٓ خُ خ‬ ‫ُ ُّ خ‬
‫ُك نفس ذائرقة ٱلم ر‬
Every soul is going to taste death.
The ayah above is an example of a ‫خب ابتدائ‬
‫ ر‬because the statement is something that is accepted and
known by everyone irrespective of faith or any other beliefs. Notice that there is no emphasis in this
statement.

١٩٦ ‫ي‬ ‫ّلل ٱَّلي نخز خل ٱلكتخ َٰ خ‬

‫بۗ خو ُه خو خيتخ خوَّل ٱلصلح خ‬ ُ ‫إن خولـ خي ٱ‬
‫ر ر‬ ‫ر‬ ‫ر‬ ‫ر رر‬
No doubt, my protective friend is Allah who sent down the book, and HE allies Himself with the
righteous.

49
 The ayah above is an example of ‫طلب‬ ‫خب ر‬‫ ر‬. Notice that it is mildly emphasized. The fact that the Prophet ‫ﷺ‬
was backed by a divine power is something that would have been somewhat apparent even to the non-
believers of the time. At the same time, it was not a widely accepted, obvious fact. For this type of
statement, mild emphasis is appropriate.

‫خ‬ ُ ُ ‫خخٓخ‬ ٓ‫خ ُ خ ُ خ خ‬

١٣٤ ‫عج رزين‬
‫إرن ما توعدون ألتۗ وما أنتم برم ر‬
No doubt, what you all are promised is definitely coming. You all are definitely not out of reach.
The ayah above is an example of ‫خب إنكاري‬
‫ ر‬. Notice that there are two tools of emphasis. This is because the
addressees deny and reject the coming of the hour and the idea of accountability and recompense.
This method of adjusting the level of emphasis according to the state of mind of the listener is an
activity in audience awareness. Understanding one’s audience and addressing them accordingly is in an
of itself a type of ‫بالغة‬. This standard scheme, however, can be broken for ‫ بالغة‬purposes other than that
of simply understanding one’s audience.

B REAKING T HE R ULES
The rules can be broken in the following cases:
1. Extra emphasis can be added when the audience understands something intellectually, but they do
not behave according to this understanding.

In this sense, they are being demoted from the position of someone who understands and knows
to the position of someone who does not understand or is in denial. Take a look at the following
example.
‫خ‬ ‫خ خ َٰ خ خ‬ ُ ُ
١٥ ‫ثم رإنكم بخعد ذلرك ل خميِّتُون‬
Then, no doubt, you will definitely die after that.

This ayah has two level of emphasis, which would normally cause it to fall under the category of ‫خب‬
‫إنكاري‬. Death, however, is not something that is disputed or denied by anyone. The extra emphasis
implies that the consciousness of death (and therefore accountability) is not reflected in the behavior of
the audience. Because they do not behave as though they are going to die, they are placed in the same
category as someone who denies the fact that they will die.

2. Conversely, emphasis can be withheld when the speaker simply does not want to humor or
acknowledge the denial of the audience because what is being said is obvious and will not be
argued or discussed. Take a look at the following example.
َٰ َٰ ‫خ َٰ ُ خ‬
٢٢… ۗ‫رإل ُهكم رإل خو رحد‬
Your God is one god.

50
 This ayah has no emphasis, which would normally cause it to fall under the category of ‫خب ابتدايئ‬.
However, it is addressed to the ‫مرشكي‬. As such, the expectation is that the statement would be heavily
emphasized and would fall under the category of ‫خب إنكاري‬. There is no emphasis, however, because the
argument for multiple gods has no basis and is not worth debating with at the point in time that this
statement is made.

Observe the level of emphasis in the following ayaat. Does this seem like standard usage or non-
standard usage? Why do you think each ayah is emphasized in the way that it is?
Hint: Pay attention, not only to the contents of the ayah, but also to the context.

ُ ‫خ‬ ُ ‫خ‬
١ ‫أ خله َٰىك ُم ٱتلَكث ُر‬
STANDARD NON-STANDARD
WHY?

‫خ خ خ خ خ‬
١ ‫إرنا فتخحنا لك فتحا ُّم ربينا‬
STANDARD NON-STANDARD
WHY?

‫خ خ خ خ ُ ُ ُ خ َٰ خ ُ خ خ خ َٰ خ َٰ خ ُ ُ خ‬ ‫خخ خ‬
١ ‫رشكون‬‫ي‬ ‫ا‬‫م‬ ‫ع‬ ‫َل‬‫ع‬ ‫ت‬ ‫و‬ ‫ه‬ ‫ن‬‫بح‬ ‫س‬ ‫وه‬‫ل‬‫عج‬ ‫ت‬‫س‬ ‫ت‬ ‫ال‬‫ف‬ ‫ّلل‬ ُ ‫ت أم‬
‫ر‬ ‫أ ى‬
‫ر‬ ‫ۥ‬ ۗ ‫ر‬ ‫ر‬ ‫ٱ‬

51
 ‫‪STANDARD‬‬ ‫‪NON-STANDARD‬‬
‫?‪WHY‬‬

‫حل خ ّقۗ خو خما ٓ أخنتُم ب ُمعجز خ‬

‫ين ‪٥٣‬‬
‫خ خ ِّ ٓ ُ خ‬
‫ه‬ ‫ن‬ ‫إ‬ ‫ّب‬‫ر‬‫و‬ ‫ي‬ ‫إ‬
‫خ خ خ ُ خ خ خ خ ٌّ ُ خ ُ‬
‫ر ر ر‬ ‫ۥ‬ ‫ر‬ ‫نبؤونك أحق هوۗ ق ر‬
‫ل‬ ‫۞ويست ر‬
‫‪STANDARD‬‬ ‫‪NON-STANDARD‬‬
‫?‪WHY‬‬

‫خ خ خ‬
‫اس ال يخعل ُمون ‪٥٧‬‬ ‫اس خولخَٰكن أخك خ خ‬
‫ث ٱنل ر‬ ‫لق ٱنل ر‬‫خ‬
‫خ‬
‫ن‬ ‫م‬
‫ر‬ ‫رض أخك خ ُ‬
‫ب‬ ‫ر‬
‫خ َٰ خ َٰ خ خ‬
‫أل‬ ‫و‬ ‫ت‬ ‫و‬ ‫م‬ ‫لس‬ ‫لق‬
‫خ‬
‫لخ ُ‬
‫ر‬ ‫ر‬ ‫ٱ‬ ‫ر‬ ‫ٱ‬
‫‪STANDARD‬‬ ‫‪NON-STANDARD‬‬
‫?‪WHY‬‬

‫خ‬ ‫خ‬ ‫خ خ‬ ‫خ خ خ خ خ َٰ‬ ‫اع خة خألٓتيخ‬

‫اس ال يُؤ رمنُون ‪٥٩‬‬
‫ر‬ ‫نل‬‫ٱ‬ ‫خ‬
‫كث‬ ‫أ‬ ‫ن‬ ‫ك‬
‫ر‬ ‫ل‬ ‫و‬ ‫ا‬‫يه‬‫ف‬‫ر‬ ‫يب‬ ‫ر‬ ‫ال‬ ‫ة‬ ‫ر‬
‫إن ٱلس خ‬
‫ر‬
‫‪STANDARD‬‬ ‫‪NON-STANDARD‬‬
‫?‪WHY‬‬

‫‪52‬‬
 ‫خ خ خ خ ُُ خ‬ ُ ‫خ خ خ خ ُ ُ خ خ َٰ خ خ خ‬ ُ
٧٩ ‫َّلي جعل لكم ٱألنعم لرتكبوا رمنها و رمنها تأكلون‬ ‫ٱّلل ٱ ر‬

STANDARD NON-STANDARD
WHY?

‫النشاء‬
A ‫ مجلة إنشائية‬is a sentence that cannot be labeled as either a truth or a lie, meaning that it is not a
statement of fact. There are two main categories of ‫إنشاء‬. They are:
‫خ‬
ّ ‫ – إنشاء خطل‬this is ‫ إنشاء‬that demands something from the audience
1. ‫ب‬ ‫ر‬
‫خ‬
ّ ‫ – إنشاء غري خطل‬this is ‫ إنشاء‬that does not demand anything from the audience
2. ‫ب‬ ‫ر‬
ِ
Each of these two types of ‫ إنشاء‬include the following.

‫ النشاء الطلب‬includes:

‫ األمر وانليه‬commanding and forbidding

‫ االستفهام‬Questions
‫ انلداء‬Calling
‫ ّّل خ‬،‫)لو‬
‫ اتلمين‬words that express desire that cannot be fulfilled ( ‫ت‬
‫خ‬
‫ التيج‬words that express desire that can be fulfilled (‫ هل‬،‫ عىس‬،‫)ل خعل‬

‫ النشاء غري الطلب‬includes:

53
 ‫ اتلعجب‬expressions of amazement or shock
‫ املدح واَّلم‬expression of praise and criticism (‫ساء خح ُس خن‬
‫عم بئ خس خ‬
‫خ‬
‫)ن ر ر‬
‫خ‬
‫ القسم‬oaths (‫ تـ‬،‫) خو‬

B REAKING THE S TANDARD

Of these categories of ‫إنشاء‬, the following can be used in non-standard ways for ‫ بالغة‬purposes:

1. ‫األمر وانليه‬
2. ‫االستفهام‬
3. ‫اتلمين والتيج‬

Notice that all are from ‫النشاء الطلب‬. Let us learn about the non-standard uses of each item in the list
above.

C OMMANDING AND F ORBIDDING : ‫األمر وانليه‬

Below is a list of usages of ‫ أمر‬and ‫ نيه‬that depart from the standard meaning. Take a look at the list of
different usages along with the accompanying examples.

‫انليه‬ ‫األمر‬ Non-Standard Usage

‫خ‬ ‫خ خخ‬ ‫ٓ خ خ خ خ‬ ‫ٓ خ خ ُخ خ خ‬ ‫خ ِّ خ‬
… ‫… خر ِّب ال تذر رن فردا‬ ... ‫مت خَع‬ ‫عمتخك ٱل رت أنع‬‫عين أن أشكر نر‬
‫ رب أو رز ر‬... prayer ‫ادلاعء‬

ُ ‫خ خ خُ خ خ خٓخ ُ خ خ ُ خ‬ ُ ُ‫ل أخ خجل ُّم خس ّم فخاكتُب‬‫خ‬

‫ رإ خذا تخ خدايخنتُم بر خدين رإ ى‬...
…‫بد لكم ت ُسؤكم‬‫…ال تسئلوا عن أشياء رإن ت‬ ... ۗ‫وه‬ ِ giving guidance ‫الرشاد‬

‫ُ ُ خ خ خُ خ‬ ُ‫خ‬
-- ‫ون بخص ر‬
٤٠ ‫ري‬ ‫ر‬ ‫عملوا خما رشئتم رإنهۥ برما تعمل‬ ‫…ٱ‬ threatening ‫اتلهديد‬

‫… فخأتُوا ب ُس خ‬
… ‫ورة رمن ِّمث رل رۦه‬ challenging ‫اتلعجزي‬
-- ‫ر‬

ُ ِّ ‫خ خ خ ُ خ‬ ُ ‫خ‬ ‫خ خ‬ ‫خ خ خ‬ ُ ُ ُ
١٠٨ ‫ون‬
‫قال ٱخسئوا رفيها وال تكلم ر‬ ٥٠ ‫ارة أو خح رديدا‬ ‫۞قل كونوا رحج‬ humiliating ‫الهانة‬

54
 ‫خ ُ ُ خ خ ُ خ َٰ خ خ خ خ خ ُ ُ خ ُ خ ُ‬
‫يط ٱألبيخض‬‫…وُكوا وٱرشبوا حَّت يتبي لكم ٱل‬
‫‪--‬‬ ‫خ خ خ خ‬ ‫خ خ‬ ‫الباحة ‪permission‬‬
‫جرۗ …‬
‫ر‬ ‫لف‬‫يط ٱألسو رد رمن ٱ‬
‫رمن ٱل ر‬

‫ُ خ خ خ خ خ خ خ خ خ‬
‫‪--‬‬ ‫َض ُبوا لك ٱألمثال …‬ ‫ٱنظر كيف‬ ‫اتلعجب ‪amazement‬‬

‫‪***Note that the possibilities are not limited to what is listed above.‬‬

‫‪Are the commanding/forbidding words in the ayaat below standard or non-standard? If they are non-‬‬
‫?‪standard, how is it being used‬‬

‫ٓ‬ ‫ُ خ خ خ َٰ خ‬ ‫‪ .1‬خو خال تخق خر ُبوا ٱ ِّلز خ ى‬

‫نۗ رإنهۥ َكن ف رحشة خو خسا خء خس ربيال ‪٣٢‬‬

‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫‪Other:‬‬

‫خ ُ ُ ُ خ‬ ‫خ خ‬ ‫ُ‬ ‫خ‬ ‫خ خُ‬ ‫خ‬ ‫ت ٱلصلخ َٰو ُة خفٱنتخ ر ُ‬ ‫خ خ ُ خ‬

‫حون ‪١٠‬‬ ‫ّلل ك رثريا لعلكم تف رل‬‫ّلل خوٱذك ُروا ٱ‬
‫رض وٱبتغوا رمن فض رل ٱ ر‬
‫رشوا ريف ٱأل ر‬ ‫‪ .2‬ف رإذا ق رضي ر‬

‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫‪Other:‬‬

‫نكم ُن خع ِّذب خطآئ خف خة بأخن ُهم خَكنُوا ُمرم خ‬

‫ي ‪٦٦‬‬
‫ُ خ خ ٓ خ ِّ ُ‬ ‫خ خ ُ خ خ خ َٰ ُ‬
‫يم رنكمۗ رإن نعف عن طائرفة م‬
‫خ خ خ ُ خ‬
‫رر‬ ‫ر ر‬ ‫‪ .3‬ال تعت رذروا قد كفرتم بعد إر‬

‫‪Other:‬‬
‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬

‫خ‬ ‫خٓخ خ‬ ‫خٓ‬ ‫خ خ خ ُخ‬ ‫خخ خ خ خ خ خ‬ ‫خ خ خخ خ خ خ خ‬ ‫ُ خ‬ ‫خ ُ خ ِّ ُ‬

‫اخذنا إرن ن رسينا أو أخ خطأناۗ‬‫‪ .4‬ال يكلف ٱّلل نفسا إرال ُوسعهاۗ لها ما كسبت خوعليها ما ٱكتسبتۗ ربنا ال تؤ ر‬
‫ُ خ‬ ‫خخ خ‬ ‫خ خ ُ خ خ‬ ‫خ خ‬ ‫خ خ خخ خُ خخ‬ ‫خ خ خٓ‬ ‫خ خ خ‬
‫ين رمن قب رلناۗ خربنا خوال َتخ ِّملنا خما ال خطاقة نلخا بر رهۦ خوٱعف عنا‬ ‫خربنا خوال َت رمل علينا إررصا كما َحلتهۥ لَع ٱ ر‬
‫َّل خ‬
‫لكفر خ‬ ‫خ َٰ‬ ‫خ خ خ خ خ ٓ خ خ خ خ َٰ خ خ ُ خ خ خ خ‬
‫ين ‪٢٨٦‬‬ ‫رر‬ ‫ٱ‬ ‫ومر‬‫لق‬ ‫خوٱغ رفر نلا وٱرَحناۗ أنت مولىنا فٱنُصنا لَع ٱ‬

‫‪55‬‬
 ‫‪Other:‬‬
‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬

‫خ‬ ‫خ ُ‬ ‫خ خ خ خ خ‬ ‫خ‬ ‫خ‬ ‫خ خ ُ ُ خخٓ ُ خ خ ُ خخ‬

‫ابۗ لو أن ُهم َكنوا يخهتخ ُدون ‪٦٤‬‬ ‫رشَك خءكم فد خعوهم فلم يخستخ رجيبُوا ل ُهم خو خرأ ُوا ٱلعذ‬ ‫‪ .5‬و رقيل ٱدعوا‬

‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫‪Other:‬‬

‫خ خ خخ ُ ُ ُ خ‬ ‫خ ُ خ ُ ُ خ ُُ خ ُ خ خُ‬
‫امنُوا ٱركعوا وٱسجدوا وٱعبدوا ربكم وٱ‬
‫ين خء خ‬
‫َّل خ‬ ‫خ خ ُّ خ‬
‫حون۩ ‪٧٧‬‬ ‫فعلوا ٱلري لعلكم تف رل‬ ‫‪ .6‬يىأيها ٱ ر‬

‫‪Other:‬‬
‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬

‫خ ُ خ خ خ ُ ُ خ خُ خ‬
‫عملون ‪١٦‬‬
‫ٓ خ ُ‬ ‫صب ٓوا أخو خال تخ ُ‬
‫صبوا خس خوا رء خعليكمۗ رإنما ُتزون ما كنتم ت‬
‫خ خ‬
‫وها فخا ُ‬ ‫‪ .7‬ٱصل‬
‫ر‬ ‫ر‬

‫ُّ‬
‫اتلعجب‬ ‫الباحة‬ ‫الهانة‬ ‫‪ Standard‬ادلاعء الرشاد اتلهديد اتلعجزي‬
‫‪Other:‬‬

‫االستفهام ‪A SKING A Q UESTION :‬‬

‫‪Below is a list of usages of question words that depart from the standard meanings. Take a look at the‬‬
‫‪list of different usages along with the accompanying examples.‬‬

‫‪Example‬‬ ‫‪Non-Standard Usage‬‬

‫خ خ خ‬ ‫ُ خ خ‬
‫اع رة أيان ُمر خس َٰى خها ‪٤٢‬‬‫يخسئخلونك خع رن ٱلس‬ ‫النكار واتلحقري ‪denial and disdain‬‬

‫ُ‬ ‫ُ ُ ُ‬ ‫ُ‬ ‫خ ُ ُ خ خ َٰ خ خ َٰ ُ‬ ‫خ خ خ ُُ خ‬
‫موتا فأحيخكمۗ ثم يُ رميتُكم ثم ُي رييكم‬ ‫ّلل وكنتم أ‬
‫كيف تكفرون برا ر‬
‫ُ خ ُ خ خ‬ ‫اتلوبيخ ‪scolding‬‬
‫رج ُعون ‪٢٨‬‬ ‫ثم إرّل ره ت‬

‫لمسلم خ‬
‫خ ُ‬ ‫خ خ‬ ‫خ خ خ َٰ‬ ‫خ خٓ خ‬ ‫خ خ خ خ ُ خ ِّ‬
‫ي‬ ‫ّلل خوع رمل ص رلحا خوقال رإن رين رمن ٱ ر ر‬
‫ومن أحسن قوال ممن داع رإل ٱ ر‬
‫اتلقرير واتلعظيم ‪affirmation and glorification‬‬
‫‪٣٣‬‬

‫‪56‬‬
 ‫ُ‬ ‫ُ ُ ُ‬ ‫ُ‬ ‫خ ُ ُ خ خ َٰ خ خ َٰ ُ‬ ‫خ خ خ ُُ خ‬
‫موتا فأحيخكمۗ ثم يُ رميتُكم ثم ُي رييكمۗ‬ ‫ّلل وكنتم أ‬
‫كيف تكفرون برا ر‬
‫ُ خ ُ خ خ‬ ‫اتلعجب ‪amazement‬‬
‫رج ُعون ‪٢٨‬‬ ‫ثم إرّل ره ت‬

‫ُ ِّ خ خ خ‬ ‫خ خ خ ُ خ خ ُ ُّ ُ خ خ َٰ خ َٰ خ ُ‬ ‫خ خ ُّ خ‬
‫اب أ رّلم ‪١٠‬‬
‫نجيكم من عذ ِ‬
‫لَع رُترة ت ر‬ ‫يىأيها ٱ ر‬
‫َّلين ءامنوا هل أدلكم‬ ‫التشويق ‪piquing interest‬‬

‫خ ُ خ خ ٓ خ خ خ خ خ خ خ خ خ خ خ خ خ خ خ خ ُ ُ خ خ خ خ َٰ ُ‬
‫ل خ ُروج‬ ‫ي فاعتفنا برذنوبرنا فهل رإ‬
‫ي وأحييتنا ٱثنت ر‬
‫قالوا ربنا أمتنا ٱثنت ر‬
‫اتلمين ‪expressing desire‬‬
‫ِّمن خس ربيل ‪١١‬‬

‫خ‬ ‫ُ‬ ‫كم فخاعلخ ُم ٓوا أخن خما ٓ أُنز خل بعلم ٱّلل خوأخن الٓ إ خ َٰ خ‬
‫ل رإال ه خوۗ ف خهل‬
‫خ خ خ ُ خ ُ‬
‫ف رإلم يست رجيبوا ل‬
‫ر‬ ‫ر رر ر ر‬
‫خ‬ ‫خ‬ ‫األمر وانليه ‪commanding and forbidding‬‬
‫أنتُم ُّمس رل ُمون ‪١٤‬‬

‫ت خك خما يخعبُ ُد خءابخا ٓ ُؤنخا ٓ أخو أخن ن خ‬

‫فع خل ر ٓ‬
‫يف‬ ‫أم ُر خك أخن ن ُ‬
‫ك تخ ُ‬ ‫خ ُ خ َٰ ُ خ ُ خ خ خ َٰ ُ خ‬
‫قالوا يشعيب أصلوت‬
‫يم ٱلرش ُ‬ ‫نت ٱحلخل ُ‬ ‫خ‬ ‫خ‬ ‫خ‬ ‫ى‬ ‫خ‬ ‫خ‬
‫مونلخا خما نش ُؤاۗ إنك أل خ‬ ‫خ خ َٰ‬ ‫اتلهكم ‪sarcasm‬‬
‫يد ‪٨٧‬‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫أ‬

‫‪***Note that the possibilities are not limited to what is listed above.‬‬

‫‪Are the questions in the ayaat below standard or non-standard? If they are non-standard,‬‬
‫‪how is the question being used? Note that one question may carry more than one meaning.‬‬

‫يم ٱلرش ُ‬ ‫خ خخ‬ ‫خ خى‬ ‫خ خ ٓ خ خ َٰ‬ ‫ُ ُٓخٓ خ خ‬ ‫أم ُر خك أخن ن ُ‬ ‫خ ُ خ َٰ ُ خ ُ خ خ خ َٰ ُ خ‬

‫ك تخ ُ‬
‫يد ‪٨٧‬‬ ‫ر‬ ‫ر‬
‫أل خ‬
‫نت ٱحلخل ُ‬ ‫مو رنلخا خما نش ُؤاۗ رإنك‬ ‫ت خك خما يخعبُد خءابخاؤنا أو أن نفعل ريف أ‬ ‫‪ .1‬قالوا يشعيب أصلوت‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫ُ خ خ‬
‫كم ٱحلخَٰكم خ‬ ‫خخ خ‬
‫ي‪٨‬‬ ‫ر ر‬ ‫‪ .2‬أليس ٱّلل برأح ر‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫ٓ خ ُ خ خ خ َٰ ُ خ‬ ‫خ ُ‬ ‫خ خ َٰ‬ ‫خ‬ ‫خ خ خ‬
‫‪ .3‬رإذ قال رأل ربي ره خوقو رم رهۦ ما ه رذ ره ٱتلما رثيل ٱل رت أنتم لها ع ر‬
‫كفون ‪٥٢‬‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫‪57‬‬
 ‫ُ خ‬ ‫خ ُّ‬ ‫خ ُ ُ ٓ ِّ خ‬ ‫ُ خخخ خ‬
‫ن أعبُ ُد أي خها ٱجل خ َٰ رهلون ‪٦٤‬‬
‫ّلل تأمرو ٓ‬‫‪ .4‬قل أفغري ٱ ر‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫خ خ‬ ‫ُ‬ ‫ٓ‬ ‫ُ ُ خ ُ‬ ‫خخ‬ ‫خ ُ خخ خ خ ُ‬ ‫خ خ خ َٰ خ خ خ َٰ‬ ‫خ ُ ُ خ َٰ ُ خ َٰ خ‬

‫ت ٱألرض رمن بخق رل خها خوقرثائر خها خوفو رم خها خو خع خد رس خها خو خب خص رل خهاۗ قال‬ ‫لَع طعام و رحد فادع نلا ربك ي ررج نلا رمما ت ر‬
‫نب‬ ‫وس لن ن ر‬
‫صب‬ ‫‪ .5‬وإرذ قلتم يم‬
‫خ‬ ‫ِّ‬ ‫خ‬ ‫خ ُ خ خ خ ُ ِّ ُ خ خ خ خ ُ خ خ ٓ ُ خ‬ ‫خخ‬ ‫خ خ ُ‬ ‫ُ‬ ‫ر‬ ‫ُخ خ‬ ‫ُخ خ خ‬ ‫خخ خ ُ خ‬
‫ّللۗ‬ ‫ُ‬ ‫َٰ‬
‫يهم ٱَّللة وٱلمسكنة وباءو برغضب من ٱ ر‬ ‫َضبت عل ر‬ ‫هبطوا رمُصا فإرن لكم ما سأتلمۗ و ر‬ ‫اَّلي هو خريۗ ٱ ر‬ ‫َّلي هو أدن بر ر‬ ‫بدلون ٱ ر‬ ‫أتست ر‬
‫خ ُ خ خُ خ‬ ‫خ‬ ‫خ‬ ‫َٰ‬ ‫خ‬ ‫خ‬ ‫خ‬ ‫ُ‬ ‫ُ‬ ‫َٰ‬ ‫خ‬ ‫ُ‬ ‫ُ‬ ‫خ‬ ‫ُ‬ ‫خ‬ ‫خ َٰ خ‬
‫ري ٱحل خ ِّقۗ ذلرك بر خما ع خصوا وَكنوا يعتدون ‪٦١‬‬ ‫ِّ خ‬ ‫ك بأنهم َكنوا يخكف ُرون بايخت ٱ خ خ‬
‫ّلل ويقتلون ٱنل ربين برغ ر‬ ‫ر ر ر‬ ‫ذل ر ر‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫خ‬ ‫خ خ‬ ‫خ‬ ‫ُ‬ ‫غضا ٓ خء يف ٱلخمر خوٱ خ‬

‫لع خ َٰد خو خة خوٱ خبل خ‬ ‫خ َٰ ُ خ ُ خ خ خ ُ‬
‫ّلل خو خع رن ٱلصل َٰوةرۗ ف خهل أنتُم ُّمنتخ ُهون ‪٩١‬‬
‫كر ٱ ر‬
‫ر‬ ‫ذ‬‫ر‬ ‫ن‬‫ع‬‫كم خ‬ ‫د‬ ‫لميس خو خي ُ‬
‫ص‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬
‫ك ُم ٱ خ‬ ‫‪ .6‬إن خما يُر ُ‬
‫يد ٱلشيطن أن يوقرع بين‬ ‫ر‬ ‫ر‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫خ خ ُ خ ُ خ‬ ‫خ خ خ خٓ ُ خ خ‬ ‫ُ خ ُُ‬ ‫خ خ ُ خ خ َٰ خ‬
‫نزل إرّل ره خملك فيخكون خم خعهۥ ن رذيرا ‪٧‬‬
‫اق لوال أ ر‬
‫خ خ خخ‬
‫ول يأكل ٱلطعام ويم رش ريف ٱألسو ر‬
‫ال هذا ٱلرس ر‬ ‫‪ .7‬وقالوا م ر‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫خ‬ ‫خ َٰ‬ ‫خ َٰ ُ‬ ‫خ ُُ خ خخ ُ خُ‬ ‫ُ ُ خ خ َٰ خ‬ ‫خ ُ خ خ‬ ‫خ خخ‬ ‫خ خ خ‬

‫َح رن هم ك رف ُرون ‪٣٦‬‬ ‫كر ٱلر‬‫ذ‬
‫ر ر‬‫ر‬ ‫ب‬ ‫م‬‫ه‬ ‫و‬ ‫م‬‫ك‬‫ت‬‫ه‬‫ر‬ ‫ل‬ ‫ا‬‫ء‬ ‫ر‬‫ك‬‫ذ‬ ‫ي‬ ‫ي‬‫َّل‬
‫ر‬ ‫ٱ‬ ‫ا‬‫ذ‬ ‫ين كف ُر ٓوا إرن يت رخذونك إرال هزوا أه‬ ‫‪ .8‬خو رإذا ر خءاك ٱ ر‬
‫َّل‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫خ َٰ‬
‫حس ُن ‪٦٠‬‬ ‫ل‬
‫خ َٰ‬ ‫خ خ خُٓ‬
‫لحس رن إرال ٱ ر‬ ‫‪ .9‬هل جزاء ٱ ر‬

‫اتلهكم‬ ‫األمر وانليه‬ ‫اتلمين‬ ‫التشويق‬ ‫اتلعجب‬ ‫اتلقرير واتلعظيم‬ ‫اتلوبيخ‬ ‫النكار واتلحقري‬ ‫‪Standard‬‬

‫اتلمين والتيج ‪W ISHING AND H OPING :‬‬

‫تمين ‪ is the expression of a wish or desire that cannot be fulfilled. Words used to express‬اتلمين ‪Recall that‬‬
‫‪.‬لو ‪ّ and‬لت ‪are‬‬

‫‪ is the expression of a wish or desire that is within the realm of possibility. Words‬التيج ‪Recall also the‬‬
‫‪.‬هل ‪ and‬لعل ‪ and‬عىس ‪ are‬تريج ‪used to express‬‬

‫‪58‬‬
 As far as non-standard usage goes, the words that are normally used for ‫ تمين‬can be used for ‫ تريج‬and
vice versa.

In some cases, ‫هل‬/‫عىس‬/‫( لعل‬normally used for ‫ )تريج‬can be used for ‫تمين‬.

This is done to show either the hopefulness or the desperation that they are feeling. Though they know
logically that the wish cannot possibly be fulfilled, they express it in a way that shows that they have a
glimmer of hope that it somehow may be. It could also show that they are so desperate are to have their
wish granted.

In some cases, ‫ّلت‬/‫( لو‬normally used for ‫ )تمين‬can be used for ‫تريج‬.

This is done to show how unlikely the speaker perceives the matter to be. Though they logically know
that it is possible, their mindset is one of hopelessness and they do not truly believe that it can happen.
Take a look at the following examples.
ُ َٰ ‫خ خ خ‬
١١ ‫ل خ ُروج ِّمن خس ربيل‬ ‫… فهل رإ‬
Then is there ANY path at all to exit!
In this statement, the dwellers of hell are asking if there is a way out. They know that it is impossible, but
they use ‫هل‬, which is normally used for ‫تريج‬. This is done to show the desperation of the speakers. It may
also be done to show their hopefulness in the mercy of Allah.

‫خ‬
٨٣ … ۗ‫مجيعا‬ ‫ُ خ خ خ‬ ‫خ خ‬
‫…عىس ٱّلل أن يأ رتي رين بر رهم ر‬
Perhaps Allah will bring them all to me together.
This is the statement of Yaqub (AS) after three of his sons go missing, one of whom has been missing for
years. His use of a word of ‫ تريج‬rather than ‫ تمين‬shows his hopefulness in Allah despite the apparent
hopelessness of the situation.

W HEN ‫ خب‬IS US ED FOR ‫إنشاء‬

A ‫ مجلة خبية‬can sometimes carry the meaning of a ‫مجلة إنشائية‬. Take the sentence, “Your house is on fire!”
as an example. This sentence is technically ‫ خبية‬as it is a statement of fact that can either be confirmed
or denied. The statement, however, carries a meaning of ‫ إنشاء‬because the intent is something along the
lines of, “Put the fire out!” This sentence carries both meanings of ‫ خب‬and ‫إنشاء‬.

Take a look at the following Quranic examples.

‫لعلخم خ‬
َٰ ‫خ ِّ خ‬ ُ
٢‫ي‬ ‫ّلل رب ٱ ر‬ ‫ٱحلخمد ر ر‬

59
 ‫‪All praise is due to Allah, the Master of the Worlds.‬‬

‫‪ in that it is Allah’s introduction of himself to humanity. It is a piece of information -‬مجلة خبية ‪This ayah is a‬‬
‫‪ in that the statement is meant to evoke certain emotions within the‬إنشائية ‪a statement of fact. It is also‬‬
‫‪audience and to prompt them toward action.‬‬
‫ُ‬ ‫خ‬ ‫ُ‬ ‫خ‬ ‫ُ‬
‫نشاء هو ما ال ُيتخ رمل‬ ‫خ‬
‫الكذب وال ُ‬ ‫الب هو ما ُيتخ رمل الصدق أو‬
‫ُ‬ ‫ه ر‬
‫خب أم إ ر‬
‫نشاء؟‬ ‫لل" أ ر خ‬
‫"احلمد ر‬
‫خ‬ ‫خ‬
‫الكذب‪.‬‬ ‫الصدق أو‬

‫ُ‬ ‫فسين إن احلمد لل إ ر‬ ‫ُ ّ‬ ‫خ‬

‫خبار كأنه ي رب أن احلمد لل سبحانه وتعال و رقس رم‬ ‫قال أ ُ‬
‫كث انلُحا رة والم ر‬
‫خب يتضم ُن إنشاء‪.‬‬ ‫خ خ خ‬
‫حبة وقس رم قال إنها ر‬ ‫قال إنها إ ر‬
‫نشاء ألن فيها اس رتشعار الم ر ر‬

‫ُ‬ ‫الم خق ُ‬
‫ام اَّلي يُقال فيه‪ .‬فعَل‬ ‫اتلعبريات خخ خبا أو إنشاء بخسب ما يقتضيه خ‬
‫ُ‬ ‫خ‬
‫تكون‬ ‫ن‬‫أ‬ ‫ل‬
‫خ ُ‬
‫م‬ ‫ُيت‬ ‫ا‬‫ان‬ ‫أخحيخ‬
‫ر ر‬ ‫ر‬ ‫ر‬ ‫ر‬
‫ُ خخخ‬ ‫(ر خزقخك ُ‬ ‫ُ‬ ‫خ‬
‫ُ‬
‫نشاء وقد نقول (رزقك الل واعفاك)‬ ‫ادلاعء وهذا إ ر‬
‫خ‬ ‫الل) ونق رص ُد بها‬ ‫نقول خ‬ ‫ال قد‬‫سبيل ال رمث ر‬
‫ر‬
‫ك ُر ُه لَع ذلك؟ وهذا خب‪.‬ر‬ ‫خ ُ‬ ‫ُ‬ ‫خ‬
‫والقصد منها أفال تش‬

‫خ خ‬
‫خ خبا وإنشاء بمعىن احلمد لل ر‬ ‫ُ‬ ‫ُ‬ ‫خ‬
‫خب‪،‬‬ ‫ر‬ ‫مك ُن أن تستعمل‬
‫ارات الت ي ر‬ ‫واحلمد لل ه رمن ال رعب ر‬
‫خ‬ ‫ُ خ خ خخ‬ ‫خ‬ ‫خ‬ ‫خ‬
‫لل سبحانه يف‬
‫نستشعر عظمة ا ر‬ ‫اتلقدير كأن نقولا عندما‬ ‫لل علينا ونستش رع ُر‬
‫ونستش رع ُر نعمة ا ر‬
‫ُ‬
‫مر خما‪ ،‬فنقول احلمد لل‪.‬‬
‫أ ِ‬

‫خ‬
‫اتلعبريي رن رإن‬ ‫احلمد لل؟ ال شك أخن احلمد لل لكن ُهناك فخر رق خ‬
‫بي‬
‫خ‬ ‫خ‬ ‫خ ُ‬
‫ف رل خماذا لم يقل سبحانه رإن‬
‫خ‬
‫ُُ‬ ‫خ‬ ‫خ ُ خ‬
‫للخ خ‬ ‫خ خخ خ‬ ‫ُ‬
‫ب أو النشا رء) ولكن عندما تدخل‬ ‫ر‬ ‫لل (ستعمل‬ ‫احلمد ر‬
‫ر‬ ‫قول‬
‫جنعل اجلملة خبا مضا يف ر‬
‫واتلعظيم‬ ‫جالل‬ ‫ال‬ ‫فقو ُل احلمد لل أخوَّل ل ر خما فيه رم خ‬
‫ن‬
‫خ‬ ‫خ‬
‫مكن إال أن يكون إنشاء َّلا‬ ‫ُ‬ ‫إن"‪ ،‬ال يُ‬‫ّ‬
‫عليه "‬
‫ر‬ ‫ر‬
‫ُ‬ ‫ُ‬ ‫خخ‬ ‫خ خ‬ ‫مج خعت احلمد لل بخ خ‬ ‫والش ُعور بذلك‪َّ .‬لا خ خ‬ ‫ُّ‬
‫لل عليك‬ ‫الب والنشا رء خومعناهما‪ .‬مثال نقول رَحة ا ر‬ ‫ر‬ ‫ي‬ ‫ر ر‬
‫رَحة الل عليك فهذا ر‬ ‫خ‬ ‫ُ‬ ‫خ‬ ‫ر‬
‫خب وليس داعء‬ ‫ر‬ ‫داعء) و رعندما نقول رإن‬ ‫(هذا‬

‫َح ُه ُ‬ ‫خ‬
‫األ خد خوات لَع رعبارات فتُ ّ ُ‬
‫غري خمعناها‪ .‬مثال‪ :‬خر ر خ‬ ‫ُ‬ ‫ُُ‬ ‫ُّ‬ ‫خ‬
‫الل‬ ‫ر‬ ‫ر‬ ‫ِ‬ ‫ر‬ ‫رمن املعلومر أنه يف اللغ رة قد تدخل بعض‬
‫الل (إخبار)‪.‬‬ ‫الل (داعء) قد خر خزقخك ُ‬
‫الل (إخبار) خر خزقخك ُ‬
‫َح ُه ُ‬
‫(داعء)‪ ،‬قد خر ر خ‬

‫(ملسات بيانية لفاضل صالح السامرايئ)‬

‫‪60‬‬
 ‫خ خ خ َٰ خ ُ خ خ خ خ‬ ُ ُ َٰ ‫خ خ َٰ خ‬
٢٣٣ … ۗ‫ي‬ ‫۞وٱلو ردلت ير رضعن أودلهن حول ر‬
‫ي َك رمل ر‬
Mothers should nurse their children for two full rounds.

Taken at face value, the ayah above sounds like a ‫خب‬. It is understood, however, that it is not a simple
statement of fact. This is because not all mothers nurse their children for two full rounds. Rather, this ‫مجلة‬
‫ خبية‬is serving as an emphatic command. In this sense, this is actually a ‫مجلة إنشائية‬.

61
 ‫الخب‬
‫ر‬
‫خب‬
‫ ر‬is a statement of fact that can be
confirmed or denied.

‫الخب االبتدائ‬
‫ر‬ ‫الخب اإلنكاري‬
‫ر‬
‫الطلب‬
‫الخب ر‬
‫ر‬
no emphasis; used
heavy emphasis (more
when addressing an mild emphasis (~1 tool
than one tool of
impartial person or of emphasis); used
emphasis); used when
someone who has no when addressing
addressing someone in
knowledge on the someone with doubts.
denial.
topic.

62
 ‫اإلنشاء‬
‫ اإلنشاء‬is not a statement of fact and cannot be
confirmed or denied.

‫الطلب‬
‫ر‬ ‫اإلنشاء‬ ‫الطلب‬
‫غب ر‬ ‫اإلنشاء ر‬
This is ‫ إنشاء‬that demands This is ‫ إنشاء‬that does not
something from the demand anything from
audience the audience

- ‫األمر والنه‬: commanding

and forbidding - ‫التعجب‬: expressions of
amazement and shock

- ‫االستفهام‬: questions
- ‫المدح والذم‬: expression of
praise and criticism ‫عم‬ َ ‫ِن‬
ْ
- ‫النداء‬: calling )‫ساء َح ُس َن‬
َ ‫س‬ َ ‫)بئ‬
ِ

َ
- ‫التمب‬: words that express - ‫القسم‬: oaths )‫ تـ‬،‫) َو‬
desire that cannot be
fulfilled (‫ ليت‬،‫)لو‬

‫ ر‬: words that

- ‫الب رج‬
express desire that can be
ّ
fulfilled. (‫ هل‬،‫ عىس‬،‫)لعل‬

63
BREAKING THE STANDARD
1. This standard usage of ‫ خب‬is broken when someone knows something but behaves otherwise. In this
case, they are addressed like someone who does not know.
2. The standard usages of ‫ إنشاء‬are broken in the following categories:
• ‫األمر وانليه‬
• ‫االستفهام‬
• ‫اتلمين والتيج‬

*Refer to tables above for details.

3. There are cases in which a ‫ مجلة خبية‬can carry the meaning of both ‫ خب‬and ‫إنشاء‬.

64
 CHAPTER 6
‫اإلجياز‬
I NTRODUCTION
In the next two chapters, we will be learning a concept called ‫املساواة واإلجياز واإلطناب‬.

‫ املساواة‬is when a phrase or sentence has the expected amount of words. If a word were to be removed,
the meaning would be incomplete. Likewise, adding a word would add nothing to the meaning.

On either extreme of ‫املساواة‬, there is ‫ اإلجياز‬and ‫اإلطناب‬.

‫ اإلجياز‬is when a phrase or sentence is very succinct. In the case of ‫إجياز‬, few words carry a lot of meaning.
There may even be cases in which a word is omitted because the implication is understood.

‫ اإلطناب‬is extending one’s speech for a specific purpose.

Between the three, ‫ املساواة‬is the default and is considered “normal speech”. ‫ اإلجياز‬and ‫اإلطناب‬, on the
other hand, are done for specific purposes in specific contexts.

Let us learn about the different kinds of ‫ إجياز‬and ‫ إطناب‬and their purpose.

‫ املساواة‬- The root letters ‫ س و ي‬in family III mean “to balance” or “to be equal”. ‫املساواة‬
refers to balance in speech in the sense that it is neither very short nor is it long.

‫ اإلجياز‬- The root letters ‫ و ج ز‬mean “brevity”. Placing them in family IV produces the
meaning “to make brief”.

‫ اإلطناب‬- The root letters ‫ ط ن ب‬in family IV mean “to speak in great detail” or “to speak at
great length”.

T YPES OF ‫إجياز‬
Recall that ‫ إجياز‬is succinct speech. There are two types of ‫إجياز‬. They are:
ْ
1. ‫ص‬
‫ إجياز الق ر‬- This is when few words carry a lot of meaning.
ْ
2. ‫ إجياز الذ رف‬- This is when something that would normally be considered an essential part of the
sentence or fragment is omitted for a rhetorical reason.

65
 The root letters ‫ ق ص ر‬mean “to be short” or “to restrict”. ‫ إجياز القص‬is when the speech
is kept short, but nothing is omitted.

The root letters ‫ ح ذ ف‬mean “to omit”. ‫ إجياز الذف‬is when something is omitted from the
speech.

Let us look at each type of ‫ إجياز‬in further detail.

R ESTRICTION - ‫إجياز القص‬

This type of ‫ إجياز‬is a high form of eloquence according to a principal of the Arabs that the best of speech
is that which is succinct but conveys a lot of meaning (‫)خري الالكم ما قل ودل‬.

Take a look at the following example.

ُ ُ ‫ُ ُ ئ‬ َٰ ْ ْ ُ ‫ذ‬
٨٢ ‫ألمن وهم ُّمهت ُدون‬‫لب ُس ٓوا رإيمن ُهم برظلم أ ْو رَٰلك ل ُه ُم ٱ‬
‫َّلين ءامنوا ولم ي ر‬
‫ٱ ر‬
Those who believe and do not adulterate their faith with wrongdoing – THOSE people have security and
THEY are the ones who are committed to guidance.

The ayah above is an example of ‫إجياز القص‬. The word ‫ األمن‬means security, but does not specify what they
will have security from. It could include security from starvation, betrayal, defeat, injury, poverty,
punishment, or the like. These details are not considered an essential part of the sentence, which is why
this ‫ إجياز‬is not labeled as ‫إجياز الذف‬.

‫ إجياز القص‬occurs in the Quran (as in the example above) and also occurs very frequently in hadith
literature. The Prophet ‫ ﷺ‬was given the gift of ‫الك رم‬
‫جوا رمع ر‬, or “concision in speech”. The gift of ‫جوامع الكم‬
is the skilled usage of ‫إجياز القص‬.

Take a look at the following ‫أحاديث‬. How does the word count compare to the depth and breadth of
the meaning conveyed?

ُ ْ
ُ ‫ج ُن‬ ْ ُّ ُ ُ ُ ْ ُ ‫ر ذ‬ ‫ذ‬
‫ؤمن وجنة الاك رف رر‬
‫ر‬ ‫الم‬ ‫س‬‫ر‬ ‫يا‬ ‫ن‬ ‫ال‬ ‫املسلم‬
‫ر‬ ‫رآة‬‫م‬‫ر‬ ‫سلم‬ ‫الم‬ ‫ىه‬ ‫ل‬ ‫وأ‬ ‫كث‬ ‫ا‬ ‫م‬ ‫م‬
‫ر‬ ‫خري‬ ‫ف‬ ‫وك‬ ‫قل‬ ‫ما‬
ْ
‫سي ُد القومر خا رد ُمهم‬‫ر‬ ‫س‬ ‫ر‬ ‫انلف‬ ‫ال رغن رغن‬

66
O MISSION - ‫إجياز الذف‬
This type of ‫ إجياز‬can convey a variety of meanings. The meaning conveyed depends on what is being
omitted as well as the context. ‫ إجياز الذف‬can happen on a fragment level, sentence level, or within a
word.

‫ إجياز الذف‬ON A F RAGMENT L EVEL

On a fragment level, there are four possibilities for ‫إجياز الذف‬. They are:

1. The omission of a ‫حرف جر‬

2. The omission of the ‫مضاف‬
3. The omission of the ‫مضاف إيله‬
4. The omission of the ‫موصوف‬

Let us explore each of these possibilities further.

1. ‫حذف حرف اجلر‬

Most ‫ أفعال‬are associated with particular ‫ حروف‬and some ‫ أفعال‬can come with several different ‫حروف‬,
each giving the word a different meaning.

When a ‫ فعل‬is expected to come with a ‫ حرف‬but the ‫ حرف‬is omitted, the meaning of the ‫ فعل‬expands to
include all the meanings the ‫ فعل‬can have with all of the different ‫ حروف‬that are associated with it.

Take a look at the example below.

َٰ ِ
ُ ‫لصط ٱ‬
٦ ‫لمست رقيم‬ ‫هدنا ٱ‬
‫ٱ ر‬
Guide us (to/through/with/on) the straight path.

This ‫ فعل‬usually comes with ‫إيل‬, but the ‫ إىل‬is omitted, which opens up the meaning. The ‫ إىل‬can be replaced
by other ‫حروف‬, like ‫بـ‬, which would give the meaning of “guide us by means of the straight path” or ‫ىلع‬,
which would give the meaning “guide us on the straight path”.

This type of ‫ حذف‬can be recognized only if one knows what ‫ حروف‬are associated with what ‫أفعال‬.

67
2. ‫حذف املضاف‬

It is possible for a ‫ مضاف‬to be omitted, leaving behind a ‫مضاف إيله‬. When this happens, no grammatical
traces are left behind. In other words, the ‫ مضاف إيله‬that is left behind will no longer be ‫جمرور‬. Rather, it
will play another role in the sentence. A missing ‫ مضاف‬can be detected based on a missing meaning.
There are no grammatical hints.

Generally, when a ‫ مضاف‬is omitted, the speech becomes metaphorical, giving it the meaning of
hyperbole. Take a look at the example below.

١٨٩ … ۗ‫ق‬ ‫لب بأن تأتُوا ْ ٱ ُبليُوت رمن ُظ ُهورها ولَٰك ذن ٱ ذ‬

َٰ ‫لب م رن ٱ ذت‬ ُّ
‫ر‬ ‫ر‬ ‫ر‬ ‫… وليس ٱ ر ر‬
Righteousness is not at all that you enter homes from the back doors; rather, righteousness is [ ] whoever
was conscious of Allah.

Righteousness is an idea and would not usually have a ‫ خب‬that is human. For example, you would not say
“True justice is that country,” rather, you would say something along the lines of “True justice is the justice
of the people of that country.” That is what is happening in this ayah. The implication of would be
‫ذ‬
something along the lines of ‫ولكن الب ُّبر من اتق‬, translating as “rather, true piety is the piety of whoever is
god conscious”. It is as though Allah is saying that if righteousness was personified, these people embody
it.

ْ ُ ْ ُ ْ ُ ‫َٰ ُ ُ ذ‬ ٓ ْ ُ ُ ُّ ُ ُ ُ َٰ
‫رش ُبوا رف‬
‫و رإذ أخذنا رميثقكم ورفعنا فوقكم ٱلطور خذوا ما ءاتينكم برقوة وٱسمعواۗ قالوا س رمعنا وعصينا وأ ر‬
٩٣ … ۗ‫فر رهم‬
ُ ُ ُُ
‫قلوبر رهم ٱل رعجل برك ر‬
When We accepted your pledge, and We raised the mountain on top of you. Take what We gave you with
strength and listen! They said, “We heard, and we disobeyed.” They were made to imbibe the [ ] calf in
their hearts because of their disbelief.
Of course the Children of Israel did not actually absorb the golden calf into their hearts, but rather it was
the love of the calf that filled their hearts. It is as though Allah is saying that they were so consumed with
the love of the calf, that it overtook their being.

3. ‫حذف املضاف إيله‬

A ‫ مضاف إيله‬can also be ‫حمذوف‬. This usually happens with special ‫مضاف‬. It happens most often in the
ْ ْ ُ
Qur’an with ‫ بعد‬,‫قبل‬, and ‫ك‬.

68
 When a ‫ مضاف إيله‬goes missing, the scope expands, making the fragment more general and inclusive.

ُ
ُ ‫بل ومن ب‬ ُ ‫… ر ذّلِل ٱ‬
٤ … ۗ‫عد‬ ‫ر‬ ‫ألمر رمن ق‬ ‫ر‬
The matter belongs to Allah alone, before [ ] and after [ ].

َٰ ٌّ ُ
٩٣ ‫… ك إريلنا ر رج ُعون‬
All will return only to us.

4. ‫حذف املوصوف‬

It is possible for a ‫ صفة‬to appear without its ‫موصوف‬.

Imagine students walking out of an exam exclaiming, “That was a tough one!” The ‫ موصوف‬is
not mentioned because it is obvious based on context what “tough one” is referring to, but
also because the ‫ موصوف‬is being highlighted as the more pertinent subject of discussion.

When a word that is normally used as an adjective or descriptor appear on its own, this is generally a
sign of a missing ‫موصوف‬.

َٰ
٥٣ ‫ندس وإرستبق ُّمتق رب رلي‬
ُ ‫يلب ُسون من ُس‬
‫ر‬
They wear [] of fine silk and brocade, facing one another.

What is being highlighted in this ayah is the quality and luxury of the clothing of the people of Jannah.
For this reason, the ‫ صفة‬is eliminated. This ayah appears in ‫سورة الخان‬, which covers many topics in
extreme brevity, so the word choice is very succinct and there is generally a lot of ‫حذف‬. The story of
Musa AS is mentioned without ever mentioning his name.

‫ض مث ُل ٱ ذ‬ ٓ
٨ ‫ألو رلي‬ َٰ ‫فأهلكنا أش ذد رمن ُهم بطشا وم‬

So We destroyed [] that were more intense than them in assault, and the example of the earlier ones
has been established.

69
 What is being highlighted in this ayah is the strength of those who Allah destroyed before, not who
they actually were. What is important is that they are stronger than those who were denying their
prophet (Quraysh) and that Allah had destroyed them despite that.

A ‫ موصوف‬is sometimes omitted when the ‫ صفة‬is of more importance than the ‫موصوف‬.

‫ إجياز الذف‬ON A S ENTENCE L EVEL

On a sentence level, there are five possibilities for ‫إجياز الذف‬. They are:

1. Omission of the ‫مبتدأ‬

2. Omission of the ‫خب‬
3. Omission of the ‫فعل‬
4. Omission of the ‫مفعول به‬
5. Omission of the ‫جواب الرشط‬

1. ‫حذف املبتدأ‬

When a ‫ مبتدأ‬is omitted, it will leave behind its ‫( خب‬which will be ‫ )مرفوع‬or a ‫متعلق باخلب‬.

You broke your rich aunt’s expensive vase, and she scolds you by saying, “Clumsy child!”
What she means is, “You are a clumsy child”, but the ‫ مبتدأ‬is omitted because it is a stronger
expression of her irritation and frustration with your lack of motor skills.

‫ج ر‬ ‫ذ‬
ُ ‫كت وجهها وقالت ع‬ ‫فأقبلت ٱمرأتُ ُهۥ ف ذ‬
٢٩ ‫وز ع رقيم‬ ‫َصة فص‬ ‫ر‬ ‫ر‬
Then his wife rushed in with a loud cry, struck her own face, and said, “[] A barren old lady!”
This is the story of the two angels bringing the good news of a child to Ibrahim AS. When she hears the
news, she is shocked and exclaims that she is a barren old lady. The omission of the ‫ مبتدأ‬further expresses
her shock.

ُ‫ذ‬ ُٓ ُ ُ َٰ َٰ ُ َٰ ْ ٓ ُ
٥ ‫ألولون‬‫رسل ٱ‬
‫بل قالوا أضغث أحل رم ب رل ٱفَتىه بل هو شا رعر فليأترنا براية كما أ ر‬

70
 Rather, they said, “[] Jumbled dreams! Rather, he fabricated it! Rather, he is a poet! Then he should bring
us a sign just as the earlier ones were given.”

This ayah is illustrating Quraysh’s confusion and bewilderment as to how to belie the Prophet ‫ﷺ‬, and how
they declared the different slanders they can use against him.

A ‫ مبتدأ‬can be omitted as an exclamation or interjection.

2. ‫حذف اخلب‬

A ‫ خب‬can be omitted, leaving behind a ‫مبتدأ‬. This happens most often with ‫ أسماء موصولة‬and not often
with normal ‫أسماء‬.
ً ُ ‫حت إنذا ل نُض‬َٰ ‫ُ ْ ذ‬ ْ ُ ‫ذ ذ‬
٣٠ ‫يع أجر من أحسن عمل‬ ‫ر‬ ‫َّلين ءامنوا وع رملوا ٱلص رل ر ر‬
‫رإن ٱ ر‬
No doubt, those who believed and did righteous deeds… Certainly, We do not allow the rewards of
whoever are excellent in their actions go to waste.
If we were to explore other ayaat of the Quran that mention those who believe and did righteous deeds,
we find that there are many possibilities. In ‫سورة ابلقرة‬, Allah mentions that their compensation is with Him,
in ‫ سورة يونس‬He mentions that He will guide them, in ‫ سورة مريم‬He mentions that He will love them, to
mention a few. By omitting the ‫خب‬, all of what was mentioned elsewhere in the Quran applies, as well as
other things that might not have been mentioned.

Omitting the ‫ خب‬leaves it open to possibilities. It can be used positively as motivation or negatively to
cause fear.

3. ‫حذف الفعل‬

When a ‫ فعل‬is omitted, it takes its ‫ فاعل‬with it and leaves behind a ‫ ;مفعول‬an omitted ‫ فعل‬leaves its mark
as an ‫ اسم‬that is ‫ منصوب‬for no other apparent reason. The ‫ مفعول‬that is left behind is generally either a
‫ مفعول به‬or a ‫مفعول مطلق‬, and each has a different rhetorical benefit.

71
 Leaving behind a ‫ مفعول به‬generally means a warning.

You are desert camping with a friend, and you see a scorpion approaching their cot. You cry,
“A scorpion, a scorpion!” You would not say, “Beware of the scorpion!” or, “I warn you of an
approaching scorpion!”

َٰ ‫ذ‬ ‫ُ ُ ُ ذ‬
١٣ ‫ّلِل و ُسقيها‬
‫ّلِل ناقة ٱ ر‬
‫فقال لهم رسول ٱ ر‬
So the prophet of Allah said to them, “[] Allah’s she-camel and her drink!”

The status of ‫ ناقة اهلل‬indicates that Saleh AS was warning his people about the she-camel. The omission of
the ‫ فعل‬opens up the possibilities of the warning. It could be, “Don’t harm the she-camel!”, or “Make sure
you take care of the she-camel!”

ُ َٰ ُ ُ ‫ئ‬
‫ىلع أنف رسكمۗ ذمتع ٱلي َٰوةر ٱ ُّلنياۗ ث ذم‬
ُ ‫ذ ُ ذ‬
‫اس إرنما بغيُكم‬
ُّ َٰ
‫ري ٱل ِقۗ يأيها ٱنل‬‫غ‬ ‫ب‬ ‫ألرض‬ ‫ف‬ ‫ون‬
ُ
‫بغ‬ ‫ي‬ ‫م‬
ُ
‫ه‬ ‫ا‬ ‫ذ‬ ‫إ‬ ‫م‬ ُ ‫فل ذما ٓ أجن َٰى‬
‫ه‬
‫ر ر‬ ‫ر‬ ‫ٱ‬ ‫ر‬ ‫ر‬
ُ ُ ُ ُ ُِ ُ ُ ُ
٢٣ ‫رجعكم فننبئكم برما كنتم تعملون‬ ‫إريلنا م ر‬
So when He saved them, shockingly, they rebelled on earth without any right. People! Your rebelliousness
is only against your own selves. [] The enjoyment of the lowest life!
This is a warning from Allah to the people to beware against putting the enjoyment of this life at a higher
place than it belongs, because it results in what was mentioned earlier in the ayah (rebellion and
exceeding boundaries).

A ‫ مفعول به‬being left behind can also be for praise or amazement.

Imagine that someone sets eyes on the king during a royal procession. He proceeds to
exclaim, “The king, the king!” He means something along the lines of, “I see the king!” His
exclamation of one of awe and amazement.

٥ ‫يم‬ ‫ذ‬
‫يز ٱلر رح ر‬
‫زنيل ٱلع رز ر‬
‫ت ر‬
[] The revelation of the Mighty, the Constantly Merciful!

72
 The status of ‫ تزنيل‬indicates the omission of a ‫فعل‬. It is done for praise and glorification of the Quran.

A ‫ مفعول مطلق‬being left behind indicates a command.

Imagine demanding of a nagging child, “Patience!” What is meant is, “Have patience!”, or
“Be patient!” There is no action mentioned when you yell, “Patience!”, but the imperative
meaning is understood.

Having just the ‫ اسم منصوب‬without the ‫ فعل‬is a more lasting command, because a ‫ فعل‬is a word that is
stuck in time, whereas an ‫ اسم‬is not.

Take a look at the following example.

ُٓ ُ‫ُ ذ‬ ُ ٓ ُ ‫ذ ُ ذ‬ ً َٰ َٰ ُ ‫ض ر ُّبك أ ذل تعبُ ُد ٓوا ْ إ ذلٓ إيذ‬

‫كب أح ُدهما أو رلِكهما فل تقل لما أف‬‫ين رإحسناۗ رإما يبلغن رعندك ٱل ر‬‫ر‬ ‫ل‬‫ر‬ ‫لو‬ ‫ا‬‫ر‬ ‫ب‬ ‫و‬ ‫اه‬ ‫ر ر‬ َٰ ‫۞وق‬
‫ُ ذ‬ ُ
٢٣ ‫ول تنهرهما وقل ل ُهما قول ك رريما‬
Your Master decreed, “Do not worship anyone other than Him! And with parents, [] excellence! If one of
them or both of them reach old age around you (and it is very likely to happen), then do not express
exasperation to them and do not drive them away, and say kind words to them.

Allah commands us to excellence towards our parents, and the use of the ‫ اسم‬as opposed the ‫ فعل‬means
that it is a timeless command.

4. ‫حذف املفعول به‬

When a ‫ فعل متعد‬is used in a sentence, but a ‫ مفعول به‬is not included, it is considered ‫حمذوف‬.

A ‫ مفعول به‬is omitted when the action is being highlighted, not that which was affected by the action. If
mentioning the ‫ مفعول به‬is not in line with the purpose behind the speech, then it is omitted.

Imagine someone describing the sacrifice of mothers by saying, “They just keep giving and
giving.” What are they giving, and to whom? Those details are not relevant, because that is
not what is being highlighted.

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 ُ ٓ
‫ك ُم ٱ ذ‬
٨ ‫ألو رلي‬
ُ ُ ‫لٓ إ ََٰل إ ذل ُهو يُحۦ و ُيم‬
‫يتۗ ر ُّبكم ور ُّب ءابا رئ‬ ‫ر ر‬ ‫ر ر‬
There is absolutely no god except for Him; He gives life and death. [] The Master of your earliest
forefathers.

The ‫ مفعول به‬of ‫ حييي‬and ‫ يميت‬are omitted because it is Allah’s power to give life and death which is being
highlighted here.

ُ
‫انۗ قال ما خطبُكماۗ قاَلا ل‬ ‫ود‬‫ذ‬
ُ
‫ت‬ ‫ي‬ ‫أت‬ ‫مر‬ ُ ‫اس يس ُقون ووجد رمن ُدونره‬
‫م‬ ‫ر‬ ‫ول ذما ورد مآء مدين وجد علي ره أُ ذمة ِمن ٱ ذ‬
‫نل‬
‫ر‬ ‫ر‬ ‫ٱ‬ ‫ر‬
ٓ ُ َٰ ‫نسق ح ذ‬
٢٣ ‫صدر ٱ ِلرَع ُءۗ وأبُونا شيخ ك ربري‬
‫ّت ي ر‬ ‫ر‬
When he reached the waters of Madyan, he found upon the a group of people watering [], and he found
away from them two women driving back []. He said, “What is your matter?” They said, “We do not
water [] until the shepherds drive [].”
The type of animal that was at the watering hole is not mentioned a single time in the ayah, because it
was not a relevant detail in the story. The actions of the events that transpired are what is important to
keep the story moving forward, so whatever details are unnecessary are omitted.

5. ‫حذف جواب الرشط‬

Omitting the ‫ جواب الرشط‬gives room for the imagination and opens up possibilities. In a negative
context, allowing the imagination to run wild induces fear.

Imagine a mom threatening her dirty-mouthed child by saying, “If I hear you saying that one
more time…” The omission of the consequence that will follow allows the child’s imagination
to take flight, which increased her trepidation.

‫َٰ ً ذ‬
١٢ ‫حا رإنا ُمو رقنُون‬
ٓ ‫ذ‬ ِ ُ ْ ُ ُ ‫لم‬ُ ‫ى إذ ٱ‬
‫رجعنا نعمل ص رل‬ ‫جرمون نا ركسوا ر ُء ر‬
‫وس رهم رعند رب رهم ربنا أبصنا وس رمعنا فٱ ر‬ ‫ر‬ ‫ولو تر ئ ر ر‬
If you could see when the criminals will be hanging their heads in front of their Master, “Our Master, we
have seen and heard, so send us back and we will do good. No doubt, we are firm believers...”
The horror of what one might see after the shamed criminals beg their Master after they lost all chances is
not mentioned to intensify the scene and invoke fear in the heart of the listener.

‫حذف حرف اجلر‬ Expands meaning to allow for other ‫ حورف‬that are associated with that ‫فعل‬

74
 ‫حذف املضاف‬ Makes speech metaphorical, giving it the meaning of hyperbole.

‫حذف املضاف إيله‬ Expands the scope of the word.

‫حذف املوصوف‬ Directs focus towards the description and removes importance from ‫موصوف‬.

‫حذف املبتدأ‬ Creates an exclamation.

‫حذف اخلب‬ Leaves the ‫ خب‬open to imagination to induce either fear or hope.

‫حذف الفعل‬ Creates urgency and/or emphasis.

‫حذف املفعول‬ Focuses on action rather than the object of the action.

‫ حذف جواب الرشط‬Leaves the ‫ جواب‬open to imagination to induce either fear or hope.

‫ إجياز الذف‬ON A W ORD L EVEL

We learned about the ‫ حذف‬of words on the fragment level and on the sentence level. Let us now study
the ‫ حذف‬of letters on a word level. When it comes to the ‫ حذف‬of letters, there are three letters that
can be omitted. Each has its unique scenarios and implications. These three letters are:

1. The ‫ن‬
2. The ‫ت‬
3. The ‫ي‬

Let us learn about the different scenarios in which these letters are dropped, then let us learn about
what implications this type of ‫ حذف‬has.

1. ‫حذف انلون‬

ُ
There is only one scenario in which the ‫ ن‬is dropped. The ‫ ن‬is dropped from the word ‫( يك ْن‬the ‫ جمزوم‬form
ُ ُ
of ‫)يك ْون‬. This ‫ حذف‬can occur for two reasons depending on whether the sentence is negative or non-
negative.

NEGATIVE SENTENCES

Negative sentences include ‫ انليه‬and ‫انليف‬, forbidding and negation.

75
 ُ ‫ ي‬is dropped in a negative sentence, it emphasizes the negation. It translates as “not in the
When ‫ ن‬in ‫ك ْن‬
slightest” or “not one bit”.

Take a look at the following examples.

ُ ُ
١٢٧ ‫يهم ول تك رف ضيق ِم ذما يمك ُرون‬
‫ ول تزن عل ر‬...
And do not be sad over them and do not be in the slightest bit of constriction because of their plotting.

ُ ‫ون يل ُغلَٰم ولم يمسسن برش ولم‬

٢٠ ‫أك ب رغيا‬
ُ ُ َٰ ‫ذ‬
‫ر‬ ‫أّن يك ر‬ ‫قالت‬
She said, “How in the world could I have a son when no human has touched me and I have not been
unchaste in the slightest?!”

١٢٠ ‫رشكري‬‫ٱلم‬
ُ
ُ ‫ك من‬ ‫ي‬ ‫م‬ ‫ل‬‫و‬ ‫يفا‬‫ن‬ ‫ح‬
‫ِذ‬
‫ّلِل‬ ‫تا‬ ‫ن‬ ‫ا‬‫ق‬ ‫ة‬‫م‬‫برهيم َكن أُ ذ‬
َٰ ‫ذ‬
‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫رإن رإ ر‬
Certainly Ibrahim was a model, unconditionally obedient to Allah, and inclining to the truth. And he was
not from among the polytheists in the least bit.

NON-NEGATIVE SENTENCES

ُ ‫ ي‬is dropped to show the insignificance or smallness of

In non-negative sentences, the ‫ ن‬in ‫ك ْن‬
somethings.

Take a look at the following examples.

ً ‫نه‬ُ ُ‫ذ‬ ُ َٰ ُ ُ
٤٠ ‫أجرا ع رظيما‬ ‫ؤت رمن ل‬
‫و رإن تك حسنة يض رعفها وي ر‬...
…And if it is [even a small] good deed, He will multiply it and give a great reward especially from Him.

Notice that the sentence is not negative. The ‫ ن‬is dropped to show that Allah will multiply and reward even
the smallest and most insignificant of good actions.

76
 ‫ر‬ ‫ذُ ذ ذ‬ َٰ َٰ ‫ذ‬ ُ ُ ٓ ‫َٰ ُ ذ ذ‬
‫ٱّلِلۗ رإن ٱّلِل ل رطيف‬ ‫أت برها‬
‫ٱألرض ي ر‬
‫ر‬ ‫ٱلسمو رت أو رف‬ ‫ن رإنها رإن تك رمثقال ح ذبة ِمن خردل فتكن رف صخرة أو رف‬‫يب‬
١٦ ‫خ ربري‬
My dear son, if it is the weight of [something as insignificant as] a mustard seed and it is in a rock or in
the skies or the earth, Allah will bring it forth. Certainly Allah is subtle and informed.

The ‫ ن‬is dropped to illustrate that Allah keeps track of all things no matter how small and insignificant
they are and no matter how hidden they seem to be.

ُ
َٰ ُ‫ك نُطفة ِمن ذم رن ي‬
٣٧ ‫من‬ ‫ألم ي‬
Was he not an insignificant sperm drop that was emitted?

The ‫ نون‬is dropped to demonstrate the humble beginnings of the human who now behaves so arrogantly
and to demonstrate Allah’s ability to create to those who doubt resurrection.

Notice that this sentence is negated with ‫ل ْم‬. Though this sentence is negative grammatically, the negation
is not literal as it is a rhetorical questions. For this reason, the dropped ‫ ن‬translates as it would in a non-
negative sentence.

2. ‫حذف اَلاء‬

The ‫ ت‬is most often dropped in the ‫ مضارع‬in families V and VI, the two ‫ ت‬families.

Generally, this is done to show that the ‫ فعل‬is less in some way. The ‫ فعل‬could be less, for example, in
the duration of time spent doing it or the effort required to carry it out or the number of people
carrying out the action.

Let us take a look at case studies of each.

NUMBER

Below are examples of the ‫ ت‬being dropped or kept based on the number of beings carrying out the action.

ُ ْ ُ ‫ُ ْ ُذ‬ ُ ْ ُ ُ ٓ ُ ‫ئ‬ ُ َٰ ‫ذ‬ ‫ذ ذ‬

‫م أنف رس رهم قالوا رفيم كنتُمۗ قالوا كنا ُمستضع رفي رف ٱألرۗ رضۗ قال ٓوا ألم تكن‬ ‫ٱَّلين توفىه ُم ٱلملئركة ظال رر‬
‫رإن ر‬
ً ‫رض ٱ ذّلِل َٰوسعة فتُهاج ُروا ْ رفيهاۗ فأُ ْو ئ رَٰلك مأوى َٰ ُهم جه ذن ُمۗ وسآءت مص‬
٩٧ ‫ريا‬
ُ
‫أ‬
‫ر‬ ‫ر‬ ‫ر ر‬
Certainly those who the angels take in full while they are oppressing themselves, [the angels] will say,
“What condition were you in?” They will say, “We were made weak in the land.” They [the angels] will
say, “Was the earth of Allah not spacious for you to immigrate in?” Then those people, their refuge is
Hell and what a terrible final destination!

77
This ayah is speaking specifically of who used being weak and oppressed as an excuse not to believe. These
people are only a percentage of all disbelievers. The ‫ ت‬is dropped to indicate that the smaller number of
people.

ُ ‫ئ ذ ذ‬ ُ ‫ُذ‬ ‫أنفسهمۗ فألق ُوا ْ ذ‬

ُ ٓ ُ ‫ئ‬ ُ ُ َٰ ‫ذ‬ ‫ذ‬
‫يم برما كنتُم‬
ُ ‫ٱّلِل عل‬
‫ر‬ ‫ٱلسلم ما كنا نعمل رمن ُس ٓو رءۗ بلۗ إرن‬ ‫م ر ر‬ ‫ٱَّلين تتوفىهم ٱلۗملئركة ظال ر ر‬
‫ر‬
ُ
٢٨ ‫تعملون‬
Those who the angels take in full while they are oppressing themselves, they offer submission [saying]
“No we did not used to do any wrong!” Rather, certainly Allah is knowing of what you used to do.

This ayah speaks of the time of death of all disbelievers in general. For this reason, the ‫ ت‬is not dropped.

FREQUENCY OF EVENTS

Below are examples of the ‫ ت‬being dropped or kept based on the frequency of occurrence of the event.
ُِ
٤ ‫ذن ر ِب رهم ِمن ك أمر‬ ُ ُّ ُ ‫ئ‬ ُ‫ذ‬
‫تزنل ٱلملئركة وٱلروح رفيها بر رإ ر‬
The angels and the Ruh decent in it by the permission of your master on every errand.

A ‫ ت‬is dropped in this ‫ فعل‬because this ayah speaks of the descent of the angels on ‫يللة القدر‬. This event
occurs only one day in a year. The dropped ‫ ت‬indicates the infrequency of the event.

‫ذ ُ َٰ ُ ِ ذ‬ ‫ذُ ذ‬
ُ ‫ٱلشيَٰط‬ َٰ ُ ُِ ُ
٢٢٢ ۗ‫ىلع ك أفاك أ رثيم‬ ‫ تزنل‬٢٢١ ‫ي‬ ‫ر‬ ‫ل‬‫زن‬‫ت‬ ‫ن‬ ‫م‬ ‫ىلع‬ ‫م‬ ‫ك‬ ‫هل أنبئ‬
Should I inform you upon whom the devils descend? They descend upon every sinful repeated liar.

The ‫ ت‬is dropped because devils do not descend on all sinful liars. They descend on soothsayers and
magicians, which is a small portion of the population.

ُ ُ ‫ذ ذ‬ ْ ُ ْ ُ ْ ُ ‫ُ ئ ُ ذ‬ ُ ‫َٰ ُ ْ ذ‬ ‫ُ ْ ُّ ذ ُ ُ ذ‬ ‫ذ ذ‬
‫برشوا ربٱجلن رة ٱل رت كنتُم توع ُدون‬
‫يهم ٱلمل رئكة أل َتافوا ول تزنوا وأ ر‬
‫ٱَّلين قالوا ربنا ٱّلِل ثم ٱستقموا تتزنل عل ر‬
‫رإن ر‬
٣٠
Certainly those who say “My master is Allah” then they remain steadfast, the angels descend upon them
saying, “Do not be afraid and do not be sad and receive good news of the Jannah that you were promised.”

The ‫ ت‬is kept in this ayah because angels descend upon believers at their time of death on a daily basis. It
is a frequently occurring event, which is why both ‫ ت‬are kept.

78
EFFORT REQUIRED

Below are examples of the ‫ ت‬being dropped or kept based on the frequency of occurrence of the effort
required to carry out the action.

‫ذ‬ ً ‫ذ‬ ِ ُ
٢٤ ‫ان مثلۗ أفل تذك ُرون‬
‫يعۗ هل يست روي ر‬
‫ري وٱلس رم ر‬ َٰ
‫ٱألعم وٱألصم وٱبل رص ر‬‫يك‬
‫مثل ٱلف رريق ر‬
The example of the two groups is like the blind and deaf and the seeing and hearing. Are they equal as an
example? Then will you not all contemplate ?
The difference between the blind and deaf and seeing and hearing is easy to see and understand and does
not require deep reflection. The ‫ ت‬is dropped as thought to say, “Do you not contemplate even a little
bit?”

‫ِ ُذ‬ ِ ٓ ٓ‫ذ‬ ُ ُ ُ ٓ ‫ذ‬

َٰ ‫ٱّلِل وقد هدى‬ ِ ٓ ُّ ‫ُ ئ‬ ُُ ُ ‫ٓ ذ‬
‫رشكون بر رۦه رإل أن يشاء رِّب شيئاۗ و رسع رِّب ك شء‬
‫ر‬ ‫ت‬ ‫ا‬‫م‬ ‫اف‬ ‫أخ‬ ‫ل‬‫و‬ ۗ ‫ن‬
‫ر‬ ‫ر‬ ‫ف‬‫وحاج ۥه قوم ۥه قال أتجو ر‬
‫ّن‬
‫ذ‬ ً ‫ع‬
٨٠ ‫لماۗ أفل تتذك ُرون‬ ‫ر‬

And his people argued with him. He said“ ,Do you argue with me with regards to Allah while he has
guided me? And I do not fear what you associate as partners except for what Allah wills. My master has
encompassed everything in terms of knowledge. Then do you not contemplate ”?

In this ayah, Ibrahim (AS) is debating his people. The ‫ ت‬is not dropped because he is debating ‫ مرشكون‬and
is inviting them to think deeply.

DROPPED ‫ ت‬IN FAMILY X

ْ
It is also possible to drop the ‫ ت‬in family X. This only happens twice in the Quran with the words ‫ راستطاع‬,
both of which occur in ‫سورة الكهف‬.

ُ ْ ‫وه وما ٱست َٰط ُعوا‬

٩٧ ‫َل نقبا‬ ُ ‫ٱسط ُع ٓوا ْ أن يظه ُر‬
َٰ
‫فما‬

Then they were unable to climb over it and they were unable to pierce it .

The ‫ ت‬is dropped from the first ‫ استطاع‬and kept in the second one, because climbing the wall would have
been easier than piercing it.

79
 ً ‫اق بين وبينكۗ سأُنبِئُك بتأويل ما لم تستطع ذعليه ص‬
٧٨ ‫با‬
ُ
‫ر‬ ‫ف‬ ‫ا‬ ‫ذ‬
َٰ
‫ه‬ ‫قال‬
‫ر‬ ‫ر‬ ‫ر ر‬ ‫ر‬ ‫ر‬ ‫ر‬ ‫ر‬
He said, “This is the separation between you and me. I will inform you of the interpretation of what you
were unable to be patient with.”
Before Khidr tells Musa (AS) the logic behind his actions, it is harder for Musa (AS) to understand them. For
this reason, the ‫ ت‬is kept.

ُ َٰ
٨٢ ‫سطع ذعلي ره صبا‬
‫أويل ما لم ت ر‬
‫ر‬ ‫ت‬ ‫ك‬‫ر‬ ‫ل‬ ‫ ذ‬...

That is the interpretation of what you were unable to be patient with .

After Khidr tells Musa (AS) the logic behind his actions, he is able to understand with ease. For this reason,
the ‫ ت‬is dropped.

3. ‫حذف ايلاء‬
ْ
The dropping of the ‫ ي‬is known as ‫الج رِتاء‬. There are two types of ‫اجِتاء‬.

1. ‫ اجِتاء الضمري‬- dropping of the attached version of ‫أنا‬.

ُ ُِ ْ
2. ‫اآلخر‬
‫اجِتاء المعتل ر‬ – dropping of the weak letter on ‫ ناقص‬words for a reason other than ‫جزم‬

S HORTENING THE P RONOUN - ‫اجِتاء الضمري‬

ْ ‫ منصوب‬or )‫جمرور (ي‬.

The ‫ ي‬can be dropped whether it is )‫(ِن‬
‫ر‬

Generally, ‫ حذف‬means that the word is less in some way. A common reason for the omission of the
‫ ي‬are to indicate smaller numbers. The ‫ ي‬is also often omitted in contexts of brevity and kept in
contexts of elaboration.

Take a look at the following examples.

S MALLER NUMBERS
ُ ‫يعاۗ إنذ ُهۥ ُهو ٱلغ ُف‬
ُ ‫ور ٱ ذلر رح‬ ُّ ُ
ً ‫َّلنُوب َج‬ ‫ذ ذ‬ ‫ذ‬ ‫ذ‬ ْ ُ ُ ‫ُ ْ ئ‬ ‫ذ‬ َٰ ُ
‫يم‬ ‫ر‬ ‫ر‬ ‫ىلع أنف رس رهم ل تقنطوا رمن رمح رة ٱ ر‬
‫ّلِلۗ رإن ٱّلِل يغ رفر ٱ‬ ‫َّلين أرسفوا‬
‫قل ي رعبا ردي ٱ ر‬
٥٣

80
Say, “My slaves who have exceeded the bounds against themselves! Do not despair of the mercy of Allah!
No doubt, Allah forgives all sins. No doubt, he is the forgiving, the merciful.”

The ‫ ي‬remains because people of this type are common.

‫ُ ُ ْ ذ‬ ِ ُ
٥٣ ...‫وقل ل رعبا ردي يقولوا ٱل رت ره أحس ُن‬
And say to my slaves to say that which is better.

The ‫ ي‬remains because this command pertains to most, as most people argue and do not speak with the
best manners.

ُ ‫ذ‬ ‫ذ‬ ِ
١٨ ... ‫َّلين يست رم ُعون ٱلقول فيت رب ُعون أحسنهۥ‬
‫ ٱ ر‬١٧ ‫ فبرش رعبا رد‬...
Then give good news to my slaves who listen to what it said and follow the best of it…

The ‫ ي‬is omitted because those who take what is best from what is said and follow it are few.

ُ ْ ُ‫ْ ذ‬ ‫ذ‬ َٰ ُ
١٠ ... ۗ‫َّلين ءامنُوا ٱتقوا ر ذبكم‬
‫قل ي رعبا رد ٱ ر‬

Say“ ,My slaves who have believed, have consciousness of your master ”.

The ‫ ي‬is omitted because those who have ‫ تقوى‬are few.

CONTEXT
َٰ ِ
٢٤ ‫هدي رن رِّب رألقرب رمن هذا رشدا‬
ُ ُ ‫إ ذلٓ أن يشآء ٱ ذ‬
‫ّلِلۗ وٱذكر ذر ذبك رإذا ن رسيت وقُل ع ئ‬
‫س أن ي ر‬ ‫ر‬
…except that Allah wills. And remember your master when you forget and say, “Perhaps my master will
guide me to [something] closer than this in terms of guidance.”

‫ٓ ذ‬ ٓ ِ ‫سر‬ ٓ
٢٢ ‫يل‬ َٰ ‫ول ذما تو ذجه ترلقاء مدين قال ع‬
‫هدي رن سواء ٱلس رب ر‬
‫ِّب أن ي ر‬
And when he turned in the direction of Madyan, he said, “Perhaps my master will guide me to and along
the center of the path.”

81
 ➢ ‫ سورة الكهف‬is a ‫ سورة‬of summary. It includes several stories, each of which is relatively short and
concise. ‫ سورة القصص‬on the other hand, is a ‫ سورة‬of elaboration. The entire ‫ سورة‬is dedicated to
the story of Musa (AS). His story is mentioned in detail. For this reason, the ‫ ي‬is omitted in
‫ الكهف‬and kept in ‫القصص‬.

➢ ‫ هدى‬and its derivatives are mentioned 5 times in ‫ الكهف‬and 12 times in ‫القصص‬. Again, ‫ الكهف‬is
less elaborate in its mention of guidance and ‫ القصص‬is more elaborate. This reflects in what is
done with the ‫ ي‬as well.

➢ The ‫ ي‬is dropped in 5 other places in ‫ الكهف‬while it is kept in most places in ‫القصص‬.

R EMOVAL OF THE S ICK L ETTER FROM THE E ND - ‫اجِتاء املعتل اآلخر‬

The ‫ ي‬can be dropped from both ‫ أسماء‬and ‫ أفعال‬that are ‫ناقص‬. Note that this occurs more commonly
with ‫ناقص يايئ‬, but it is also possible for the ‫ و‬to be dropped in a ‫ناقص واوي‬.

WITH ‫أسماء‬

When the ‫ ي‬is dropped from an ‫اسم‬, it indicates a smaller number. When the ‫ ي‬is kept, it indicates a
larger number.
ُ ‫ذ‬ ْ ْ
١٨٦ ‫اع رإذا دَع رنۗ فليست رجيبُوا ريل ويلُؤ رمنُوا رب لعل ُهم يرش ُدون‬ ُ ‫يبۗ أُج‬
‫يب دعوة ٱ ذل ر‬ ‫وإذا سألك عبادي ع ِن فإ ِِن قر ر‬
‫ر‬ ‫ر ر‬ ‫ر ر‬ ‫ر‬
And when My slaves as you about Me, then I am near. I respond to the call of the caller when he calls Me.
Then they should try to respond to Me and they should believe in Me so that perhaps they may follow the
right path.

‫ ر‬, which is a
Notice that the ‫ ي‬is present on ‫ عبا ردي‬which is a broader category and it is omitted in ‫الاع‬
smaller category.

WITH ‫أفعال‬

When a sick letter (either ‫ و‬or ‫ )ي‬is dropped from a ‫فعل ناقص‬, it indicates that the action was or will be
carried out quickly and easily. Note that this only applies when the ‫ فعل‬is not ‫جمزوم‬.

Take a look at the following examples.

82
 ُ
١٨ ‫سندع ٱ ذلزبا رنية‬
We will summon the guardians of Hell.

The dropped ‫ و‬implies that this action is easy for Allah. It also poses an additional threat by implying that
the action will happen without delay.

ُ ُّ ُ ‫ذ‬
‫فتول عن ُهم يوم يدع ٱ ذل ر‬
َٰ ‫اع إر‬
٦ ‫ىل شء نكر‬

So turn away from them! The day on which the caller calls to something terrible.

The dropped ‫ و‬implies that the action will happen quickly and effortlessly. It is a warning to the deniers
mentioned previously in the passage.

َٰ ُ َٰ ُ ‫ُ ذ‬
٢٤...‫حي ُّق ٱل ذق برك رلم رت رهۦ‬
‫ويمح ٱّلِل ٱبل رطل و ر‬...
Allah erases falsehood and He establishes the truth with His words.

The dropped ‫ و‬implies that Allah erases falsehood with ease.

‫اإلبدال‬
‫ اإلبدال‬is not a type of ‫حذف‬. Rather, it is the merging of letters. It has some of the same implications as
‫ حذف‬does, which is why we will study it in this chapter.

‫ اإلبدال‬occurs in families V and VI when the ‫ ت‬merges with the letter that comes after it, creating a ‫شدة‬.
ُ ‫ذ ذ‬
This mostly happens in the ‫ مضارع‬and sometimes with the ‫اسم فاعل‬. Words such as ‫( يصدق‬originally
ُ ‫ذ‬ ِ‫ذ‬ ِ
‫ )يتصدق‬and ‫( ُمدث رر‬originally ‫ ) ُمتدث رر‬are examples of ‫إبدال‬.

It is also possible for ‫ إبدال‬to occur in the ‫ماض‬. Recall that the ‫ ماض‬of V and VI begins with a ‫ت‬. When this
‫ ت‬merges with the letter after it, a ‫ شدة‬is created. However, it is impossible to start a word with a ‫شدة‬. For
this reason, when ‫ إبدال‬happens in the ‫ماض‬, a helper ‫ ألف‬is used to allow for its pronunciation. An example
‫ذ‬
of ‫ إبدال‬in the ‫ ماض‬would be ‫( را ذز ذين‬originally ‫ )تز ذين‬or ‫( رادارك‬originally ‫)تدارك‬.

As for the ‫ بلغة‬of ‫إبدال‬, there are two primary implications:

83
 1. As is the case with ‫حذف‬, since the ‫ فعل‬is being shortened, it implies that the action is also
shortened

2. Since the merging of the letters creates a ‫شدة‬, the addition of the ‫ شدة‬can also imply extra effort or
force or intensity

Take a look at the following examples.

‫ىل أُمم ِمن قبلك فأخذن َٰ ُهم بٱبلأسا ٓ رء وٱ ذ ذ‬

‫لَّضا ٓ رء لعلذ ُهم يت ذ‬
٤٢ ‫َّض ُعون‬
ٓ
‫ولقد أرسلنا رإ ئ‬
‫ر‬ ‫ر‬
And certainly, we have sent messengers to nations before you, then we afflicted its people with suffering
and hardship so that perhaps they would supplicate humbly .

٩٤ ‫َّض ُعون‬ ‫ب إ ذلٓ أخذنا ٓ أهلها بٱبلأسا ٓ رء وٱ ذ ذ‬

‫لَّضا ٓ رء لعلذ ُهم ي ذ ذ‬ ‫ي‬ ‫ِ ذ‬
‫ن‬ ‫ن‬ ‫م‬ ‫ة‬‫ري‬ ‫ق‬ ‫ف‬ ‫ا‬‫لن‬‫س‬‫ر‬‫أ‬
ٓ
‫وما‬
‫ر‬ ‫ر ر‬ ‫ر‬
We did not send a single messenger within a village except that we inflicted suffering and hardship on its
people so that perhaps they would supplicate humbly.
ُ ُ
The first ayah uses the word ‫( أم رم‬nations) whereas the second uses the word ‫( ق ْرية‬town). ‫ أمم‬is plural and
an ‫ أمة‬is larger than a ‫قرية‬. This means that the ‫ دعوة‬and the suffering happened over a longer period of
time. For this reason, the ‫ ت‬remains in ‫َّضع ْون‬
ُ
‫يت ذ‬. The ‫ ت‬is dropped in the second ayah to indicate a shorter
time period.

* * *

ِ ُ ‫ٓ ذ ذ‬ ‫ذ‬
٨٨ ‫لمتصدقري‬‫فأو رف نلا ٱلكيل وتصدق عليناۗ رإن ٱّلِل جي رزي ٱ‬...
So give us full measure and be charitable with us. Certainly, Allah rewards the charitable.

ُ َٰ ً ‫ْ ذ‬ َٰ ِ ‫ُ ذ‬ ِ ‫ذ ُ ذ‬
١٨ ‫ت وأقر ُضوا ٱّلِل قرضا حسنا يُضعف ل ُهم ول ُهم أجر ك رريم‬
‫رإن ٱلمصدقري وٱلمصدق ر‬
Certainly the charitable men and charitable women and [those who] gave Allah an open-ended loan, it
will be multiplied for them and they will have a noble reward.
ُ ‫ذ ذ‬
The ‫ شدة‬that appears as a result of the ‫ إبدال‬in the word ‫ يصدق‬implies a greater amount of charity. The first
ayah is a quote said by the brother of Yusuf (AS) when they are asking for provisions. The normal form of
‫ذ‬
the word ‫ تصدق‬is used because, out of their dignity and manners, they did not want to ask for a lot.

84
 In the second ayah, Allah is complementing those who give a lot of charity, which is why the ‫إبدال‬
happens. This ayah appears in ‫سورة الديد‬. Giving for the sake of Allah is a prominent theme in this ‫سورة‬.

* * *

‫كم ِم ذنا عذ ر‬
ُ ‫ذ ذ‬ ُ ‫ْ ُ ذ‬ ‫ذ‬ ُ ‫ُ ْ ذ‬
١٨ ‫اب أ ريلم‬ ‫قال ٓوا إرنا تط ذرينا بركمۗ ل رئ لم تنت ُهوا لَنَجنكم ويلمسن‬
They said, “No doubt we have seen you as an evil omen. [We swear] if you do not stop, we will most
certainly stone you and a painful punishment from us will most definitely touch you.

ُ ‫ذ‬
٤٧ ‫ّلِلۗ بل أنتُم قوم تفتنُون‬
ُ ُ ‫ئ‬ ‫ذ‬ ‫ُ ْ ذ ذ‬
‫قالوا ٱطرينا برك وبرمن معكۗ قال ط رِئكم رعند ٱ ر‬
They said, “We have seen you and those with you as a bad omen.” He said, “You bad omen is with Allah.
Rather, you are a tried nation.”
‫ذ‬
The extra ‫ شدة‬in ‫ ار ذطري‬makes it more emphatic. A look at the context shows the cause of the extra emphasis.
‫ذ‬
In the first ayah, which appears in ‫يس‬, the ones speaking are threatening to kill the messengers ( ‫ل رئ لم‬
‫كم ِم ذنا عذ ر‬
‫اب أ ريلم‬ ُ ‫)تنت ُه ْوا لَن َُج ذن‬. The second ayah, which appears in ‫انلمل‬, appears in a context in
ُ ‫كم ويلم ذس ذن‬
which they have already plotted to kill Salih (AS).

‫ اإلبدال‬IN F AMILY VIII

It is possible for ‫ إبدال‬to happen in family VIII to be dropped. The ‫ ت‬merges with the letter after it,
creating a ‫شدة‬. A ‫ كرسة‬is then placed on the letter before that for the sake of flow. This occurs only twice
in the Quran.

‫ذ‬ ‫ذ‬ ُ‫ِ ُ ذ‬ ُ ٓ ُ ُ

‫هد ٓي رإىل ٱل ِق أح ُّق أن يُتبع أ ذمن ل‬ ِ
‫هدي لرلحقۗ أفمن ي ر‬
‫هدي رإىل ٱلقۗ ق رل ٱّلِل ي ر‬
ٓ ‫كم ذمن ي‬
‫ر‬ ‫قل هل رمن رشَكئر‬
ُ ُ
٣٥ ‫ىۗ فما لكم كيف تك ُمون‬ َٰ ‫يه ِد ٓي رإ ذلٓ أن يُهد‬
‫ر‬
Say, “Is there anyone among your associates that guides toward the truth?” Say, “Allah guides toward
the truth.” Then is the one who guides toward truth more deserving of being followed or the one who does
not commit to guidance until he is guided. So what is wrong with you in regards to how you reason?
ْ ِ ْ ْ
The word ‫ ي رهدي‬originates for the word ‫يهت ردي‬. The ‫ ت‬merges with the ‫ د‬and the ‫ ه‬gets a ‫كرسة‬. The ‫إبدال‬
here implies emphasis. The reason it is emphasized in this ayah in particular is because this ayah speaks of
idols which have no chance of committing to guidance.

85
 ُ ُ ُ ُ َٰ ‫ذ‬ ُ
٤٩ ‫َي ِص ُمون‬
‫ما ينظ ُرون إرل صيحة و رحدة تأخذهم وهم ر‬
They are only waiting for one loud cray to take them while they are arguing.
ِ ْ
The word ‫َيص ُم ْون‬ ُْ
‫ ر‬is originally ‫َيت رصمون‬. The ‫ ت‬merges with the ‫ ص‬and the ‫ خ‬gets a ‫كرسة‬. The ‫ إبدال‬creates
emphasis. The word ‫ َيتصمون‬is emphasized in this particular ayah because this ayah speaks of the coming
of the day of judgement (‫)صيحة واحدة‬. When the day of judgement comes, there will not be a single
Muslim on the earth and conflict will be widespread and intense.

86
 ‫اإلجياز‬
brief, meaningful speech

‫إجياز الذف‬ ‫إجياز القص‬

when there is an omission, but the when few words hold a lot of
implication is understood meaning, but there is no omission

‫ حذف حرف الجر‬Expands meaning to allow for other ‫ حورف‬that are associated with that ‫فعل‬

‫ حذف المضاف‬Makes speech metaphorical, giving it the meaning of hyperbole.

‫ حذف المضاف إليه‬Expands the scope of the word.

‫ حذف الموصوف‬Directs focus towards the description and removes importance from ‫موصوف‬.

‫ حذف المبتدأ‬Creates an exclamation.

‫ حذف الخب‬Leaves the ‫ خب‬open to imagination to induce either fear or hope.

‫ حذف الفعل‬Creates urgency and/or emphasis.

‫ حذف المفعول‬Focuses on action rather than the object of the action.

‫ حذف جواب ر‬Leaves the ‫ جواب‬open to imagination to induce either fear or hope.
‫الشط‬

87
‫حذف الرف‬

‫حذف انلون‬

ُ
from ‫يك ْن‬

in negative sentences:
-“not the slightest”
-“not one bit”

in non-negative sentences:
-demonstrate the insignificance of something

‫حذف اَلاء‬

from ‫ مضارع‬of families 5 + 6

-number of beings carrying the action

-frequency of event
-effort required

from family X

‫ استطاع‬-> ‫اسطاع‬
indicates less effort

‫حذف ايلاء‬

)‫ي‬/‫اجِتاء الضمري (ِن‬

-smaller number
-context

‫اجِتاء املعتل اآلخر‬

-on ‫أسماء‬: smaller number

-on ‫أفعال‬: action carried out quickly

‫اإلبدال‬ merging of two letters

shortened ‫ = فعل‬shortening of time to do it

‫ = ﺷﺪة‬extra effort/intensity

88
 CHAPTER 7
‫اإلطناب‬
I NTRODUCTION
Recall that ‫ إطناب‬is extending one’s speech for a specific purpose. There are different ways in which
speech can be elongated. Listed below are the different ways as well as their purpose and benefits.

C LARIFICATION A FTER A MBIGUITY - ‫اإليضاح بعد اإلبهام‬

There are cases in which an ambiguous statement is made then clarified. It would be possible, in such
cases, to avoid the ambiguous statement altogether and to make only the second, more clear
statement, keeping the speech more concise.
This is done, however, to build anticipation and tension and to draw special attention to that which is
being mentioned at length.
Take a look at the example below.

َ ُّ ُ َ َ ُ َٰٓ َ َ َ َّ َ َ َ َ َٰ َ َ َ َ َ َ
٦٦ ‫صب ِحي‬
ِ ‫وقضينا إِل ِه ذلِك ٱألمر أن دابِر هؤَل ِء مقطوع م‬
And We decreed that matter for him - that the last remnants of those people would be cut off in the early
morning.

If the ayah above were to be kept concise, it would read “‫”وقضينا إله أن دابر هؤَلء مقطوع مصبحي‬, omitting
the initial ambiguous statement and keeping only the clarifying statement. This ayah, however, appears in
the context of storytelling, where tension is built and an anticipation is created.

This type of ‫ إطناب‬happens on the level of a single ayah, as seen in the example above. It also happens
across different surahs that cover the same story.
Take a look at the example below.

ُ ُ ُ َ َ َٰ َ َ ُ ُّ ُ َ َ ُ ُ َ َ َ ُ ُ َ
٤٠ … ‫إِذ تم ِش أختك فتقول هل أدلكم َع من يكفلهۥ‬
When your sister was walking and she said, “Should I direct you someone who will take care of him?”

This ayah was revealed earlier in the Meccan time period. When this ayah was revealed the ‫ صحابة‬didn’t
quite understand what this part of the story meant. Later during the Meccan period, the details of this
part of the story were revealed, solving the mystery.

89
 َ َ ََ ُ َ َ َ َ َّ َ َ َ ُ َ َ َُ ُُ َ َ ُ ََ ِّ ُ ُ َ ََ
‫اض َع ِمن قبل فقالت هل‬ ََ
ِ ‫ ۞وحرمنا علي ِه ٱلمر‬١١ ‫وقالت ِألخ ِت ِهۦ قصي ِهۖ فبُصت بِ ِهۦ عن جنب وهم َل يشع ُرون‬
َ ُ َٰ َ ُ َ ُ َ ُ َ ُ َ ُ ُ َ َ َ َٰٓ َ َ ُ ُّ ُ َ
١٢ ‫حون‬ ‫هل بيت يكفلونهۥ لكم وهم ل ن ِص‬
ِ ‫أدلكم َع أ‬
She said to his sister, “Shadow him”. So she kept an eye on him from the side while they were unaware.
We prohibited him from all wet nurses before so she said, “Should I direct you to a household that will
take care of him for you and be good mentors?”

Think of a story or a movie scene in which you were given partial information at one point then were
given the full story at a later point. How did this affect your experience? Did it make the story more
enjoyable?

R EPETITION - ‫اتلكرار‬
Repetitive speech is not concise, but can serve as a powerful tool to emphasize an idea and to make sure
that the audience does not forget.
Take a look at the following examples.

َ َ َ َ َّ َ ُ َ َ َ َ َّ َ
٤ ‫ ث َّم ّلَك َسوف تعل ُمون‬٣ ‫ّلَك َسوف تعل ُمون‬
Not at all! Soon you will know! Then again, not at all! Soon you all know!
In the ayaat above, the same thing is repeated for emphasis. This makes the warning scarier and draws a
level of attention to this warning that would not have been there otherwise.

ََُ َ َ َ َّ َ َّ ْ ُ َ َ َ َٰ َ َ ْ ُ َ َّ ُ َ َٰ َ َ ُّ ْ ُ َ َ َّ ‫ك ل‬ َ َّ َ َّ َّ ُ
١١٩ ‫عدها لغفور َّر ِحيم‬
ِ ‫َّلين ع ِملوا ٱلسو َء ِِبهلة ثم تابوا ِمن بع ِد ذلِك َوأصلحوا إِن ربك ِمن ب‬
ِ ِ ‫ثم إِن رب‬
Then, no doubt, your Master is, towards those who did wrong out of ignorance then returned to Him after
that and did good, then no doubt, you Master is most certainly forgiving and merciful after that.

The phrase “No doubt, your master is...” is repeated twice within the same ayah. In this case, the ‫ إطناب‬is
used to emphasize the forgiveness and mercy of Allah.

As with the first category of ‫إطناب‬, repetition can also occur across different surahs. For instance, the
phrase ‫ اتقوا اهلل‬appears 51 times in the Quran. And the derivatives of this word occur many more times.
This very frequent repetition places heavy emphasis on ‫ تقوى‬and highlights its importance.

90
 Think of a phrase or idea that is repeated a lot in the Quran. Why do you think this is? What
significance do you draw from its repetition?

P RECAUTION - ‫اَلحرتاس‬
At times, speech is extended and details are added as a precautionary measure against possible
misunderstandings.
Take a look at the following examples.
َ َٰ َ َ َ َٰ َ ُ َّ ُ َ َ ُ َّ َ ُ ُ ُ َ َ َ َّ ُ َ َ ُ َّ َ َّ ُ ُ َ َ َ َّ ُ َ َ ْ ُ َ َ ُ َٰ َ ُ َ َ َ َ
١ ‫ي لك ِذبُون‬ ‫ّللۖ وٱّلل يعلم ِإنك لرسول وٱّلل يشهد ِإن ٱلمن ِف ِق‬ِ ‫ِإذا جاءك ٱلمن ِفقون قالوا نشهد ِإنك لرسول ٱ‬
When the hypocrites come to you, they say, “We bear witness that you are most definitely the messenger
of Allah!” And Allah knows that you are His messenger and Allah bears witness that the hypocrites are
most definitely liars.

In this ayah, Allah includes “‫ ”واهلل يعلم إنك لرسول‬to guard against the possible idea that by bearing witness
that the hypocrites are liars, He is bearing witness that what they bear witness to (the prophethood of
Muhammad ‫ )ﷺ‬is a lie. This way, it is clear that the hypocrites are not liars on the basis of the statement
that they are making. Rather, they are liars in their sincerity and lack of belief in the statement that they
are making.

َ ُ ُ َٰ َ َ ُ ُ َّ َ َ َ ُ َ َٰ َ َ ْ ُ ُ ُ َّ َ ُّ َ ََٰٓ َ َ َ َ َّ َ َ ْ َ َ َ َٰٓ َّ َ
‫يم ُن َو ُجنُود ُه َوهم َل‬ ‫كنكم َل َي ِطمنكم سل‬
ِ ‫مل قالت نملة يأيها ٱنلمل ٱدخلوا مس‬ِ ‫نل‬‫ٱ‬ ‫د‬
ِ ‫ا‬‫و‬َ ‫َع‬
َٰ ‫حّت ِإذا أتوا‬
َ ُ َ
١٨ ‫شع ُرون‬ ‫ي‬
Until when they came upon the valley of the ants, an ant said, “O ants, enter your homes [so that]
Soloman and his armies do not crush you while they do not notice.”

In this ayah, the ant includes the phrase “‫ ”وهم َل يشعرون‬to guard against the idea that Soloman and his
armies would deliberately cause harm to the ants.

I NTERJECTION - ‫اَلعرتاض‬
An ‫ اعرتاض‬is an interjection or a statement that interrupts the natural flow of a sentence. Interjections
are generally made when there is an immediate need to mention something due to its importance.

Take a look at the following examples.

91
 َ َ ُ َ َٰ َ ُ َٰ َ َ َّ َ ُ َ َ َ
٥٧ ‫حنهۥ َول ُهم َّما يَشتَ ُهون‬ ِ ‫ّلل ٱبلن‬
‫ت سب‬ ِ ِ ‫وَيعلون‬
And they associate daughters with Allah, [He is above that!] and they have what they desire.

This ‫ اعرتاض‬shows how outlandish and unacceptable their claims are. Allah does not wait until the end of
the ayah to refute them. He interjects with the phrase ‫ سبحانه‬before the ayah is over.

َ َ ُ ُ ُ َ َ َ َٰ َ
٥٧ ‫َحيم َوغ َّساق‬
ِ ‫وه‬ ‫هذا فليذوق‬
This [Then let them taste it!] is boiling water and pus.

This ‫ اعرتاض‬highlights the idea that Hell is being prepared for criminals and it makes the descriptions more
real and more terrifying.

Find the ‫ اعرتاض‬in the following ayaat and discuss their significance.

َ َ َ َّ َ َ ُ َّ ُ ُّ‫۞فَ َل أُقس ُم ب َم َ َٰوقع ٱنل‬

٧٦ ‫ َو ِإنهۥ لق َسم لو تعل ُمون َع ِظيم‬٧٥ ِ‫جوم‬ ِِ ِ ِ

َ َ ِّ َ ُ َ ُ َ ُ ُ َ ِّ َ ُ َ ُ َّ ‫ام إن َشا َء ٱ‬
َ ‫ّلل‬ َ ‫لمسج َد ٱحل َ َر‬ ُ َ ‫ّلل َر ُس‬
َ ‫ول ٱ ُّلرءيَا بٱحل َ ِّقۖ َ َتلد ُخلُ َّن ٱ‬ ُ َّ ‫لَّ َقد َص َد َق ٱ‬
‫ين َل‬ ‫ُص‬
ِ ‫ق‬ ‫م‬ ‫و‬ ‫م‬ ‫ك‬‫وس‬‫ء‬‫ر‬ ‫ي‬ ‫ق‬
ِ ‫ل‬ ‫ُم‬ ‫ي‬ ‫ن‬
ِ ‫م‬
ِ ‫ا‬ ‫ء‬ ِ ِ ِ
َ َ َ َٰ َ ُ َ َ َ َ ْ َُ َ َ َ َ َ َ َ ُ ََ
٢٧ ‫ون ذلِك فتحا ق ِريبًا‬ ِ ‫د‬ ‫ن‬ ‫م‬
ِ ‫ل‬ ‫َتافونۖ فع ِلم ما لم تعلموا فجع‬

92
 َ ‫لكفر‬َٰ َ َّ ُ ُ َ َ َ ُ َّ َ ُ ُ َ َّ َ َّ ْ ُ َّ َ ْ ُ َ َ َ َ ْ ُ َ َ َّ َ
٢٤ ‫ين‬ ِِ ِ ‫ل‬ ‫ت‬ ‫د‬ ‫حلجارةۖ أ ِع‬
ِ ‫ف ِإن لم تفعلوا ولن تفعلوا فاتقوا ٱنلار ٱل ِت وقودها ٱنلاس وٱ‬

َ َ ُ َ َ ُ َ َ ُ ُ َ َ َٰ َ َّ َ َ ُ َ َ َ ُ َ َ ُ َ َّ َ َ َّ َ ُ َ َ َّ َ ِّ َ ُ َ َٰ َ َ َ َ
٧٣ ‫وز فو ًزا َع ِظيما‬ ‫ّلل لقولن كأن لم تكن بينكم وبينهۥ مودة يليت ِن كنت معهم فأف‬ ِ ‫ٱ‬ ‫ن‬ ‫م‬ ‫ضل‬ ‫ول ِئ أصبكم ف‬

A PPENDING - ‫اتلذييل‬
‫ اتلذييل‬is appending a sentence to the end of a sentence that is already complete. The appendage repeats
an idea similar to the idea mentioned in the main body of the ayah. It simultaneously adds new meaning
and emphasizes the idea that is conveyed in the main body of the ayah.

Take a look at the following examples.

ُ َ َ َ َٰ َّ ُ َٰ َ ُ
٨١ ‫َوقل َجا َء ٱحل َ ُّق َو َزه َق ٱ َبل ِطلۖ إِن ٱ َبل ِطل َكن َزهوقا‬
Say the truth has come and falsehood has disappeared. No doubt, falsehood has always been bound to
disappear.
The idea that falsehood has always been bound to disappear is a new one in relation to the beginning of
the ayah. The idea, however, relates to the beginning of the ayah and emphasizes the idea that falsehood
has disappeared.

93
 َ َّ
َ ‫لك ُف‬ َٰ ُ َ ْ َ َ َٰ َ َ َٰ َ
١٧ ‫ور‬ ‫ذلِك َج َزين ُهم بِ َما كف ُرواۖ َوهل نَ ِزي ِإَل ٱ‬
That is how we compensated them for their ingratitude. And do We ever punish anyone but the
constantly ungrateful?
The idea that only the constantly ungrateful are punished is a new one in relation to the beginning of the
ayah. The idea, however, is related to the beginning of the ayah and emphasizes the idea that they were
compensated because of their ingratitude.

M ENTIONING A S PECIFIC A FTER A G ENERALITY - ‫ذكر اخلاص بعد العام‬

‫ ذكر اخلاص بعد العام‬is mentioning a specific after mentioning something general. The specific that is
mentioned is usually something or someone that falls under the umbrella of the general. This is non-
standard language because the first word in the series includes the thing or person that is mentioned
after it, yet it is still mentioned explicitly. This is done to give special attention to that which is
mentioned specifically.
Take a look at the following examples.

َ ِّ ُ َ َٰٓ َ َ ُ َّ َ َ
ُ ‫ك ُة َوٱ ُّلر‬
٤ ‫يها بِ ِإذ ِن َر ِّب ِهم ِّمن ُك أمر‬
َ ‫وح ف‬
ِ ِ‫تَنل ٱلملئ‬
The angles and the Ruh descend in it by the permission of their Master for every matter.
The Ruh (Jibreel) belongs to the category of the angels, yet his rank is such that he gets a special, specific
mention.

َ ُ ْ َ َ َ َٰ َ
٣٧ ‫ثم َوٱلف َو ِحش َو ِإذا َما غ ِضبُوا هم يَغ ِف ُرون‬ َ ََٰٓ َ َ ُ َ َ َ ِ َّ ‫َوٱ‬
ِ ‫إل‬
ِ ‫َّلين َيت ِنبون كب ِِئ ٱ‬
And those who avoid the major sins and acts of shamelessness and when they get angry, they are the ones
who forgive.
Acts of shamelessness fall under the category of major sins, but they are a topic of such importance that
they deserve their own exclusive mention.

Find the cases of ‫ ذكر اخلاص بعد العام‬in the following ayaat. Discuss the significance of the ‫ إطناب‬in the
ayah.

94
 َ ‫لكفر‬َٰ َ ِّ ُ َ َ َّ َّ َ َ َٰ َ َ َ َ ُ ُ َ َ َٰٓ َ َ َ َّ ِّ ‫َمن ََك َن َع ُدوا‬
٩٨ ‫ين‬ ِِ ‫بيل و ِميكىل ف ِإن ٱّلل عدو ل‬
ِ ‫ّلل ومل ِئك ِت ِهۦ ورس ِل ِهۦ و ِج‬
ِ

َ ‫وموا ْ َّّلل قََٰنت‬

٢٣٨ ‫ي‬ َ ‫لصلَ َٰوة ٱ ُلو‬
ُ ُ‫سط َٰى َوق‬ َّ ‫لصلَ َ َٰوت َوٱ‬ َ َ ْ ُ َٰ َ
َّ ‫َع ٱ‬ ‫ح ِفظوا‬
ِِ ِ ِ ِ ِ

َ َٰ َ َ
٦٨ ‫ك َهة َوَنل َو ُر َّمان‬
ِ ‫يهما ف‬ ِ ‫ِف‬

ُ َ َ َ َ ََ ُ ‫ك َّف َر َع‬
َ ُ َ ُ َٰ َ َ َ ِّ ُ َ ْ ُ َ َ َ َٰ َ َٰ َّ ْ ُ َ َ ْ ُ َ َ َ َّ َ
٢ ‫نهم َسيَِّاتِ ِهم وأصلح بالهم‬ ‫َع ُم َّمد َوه َو ٱحل َ ُّق ِمن َّر ِّب ِهم‬ ‫ت وءامنوا بِما نزل‬ ِ ‫َّلين ءامنوا وع ِملوا ٱلص ِلح‬
ِ ‫وٱ‬

َ َٰ َ ََ َ ََ َ َّ َ ِّ
٢ ‫نس َن ِمن َعلق‬ ‫إل‬ ِ ‫سم َربك ٱ‬
ِ ‫ خلق ٱ‬١ ‫َّلي خلق‬
َ
ِ ‫ٱقرأ ِبٱ‬

M ENTIONING A G ENERAL A FTE R A S PECIFIC - ‫ذكر العام بعد اخلاص‬

There are cases in which a general is mentioned after a specific. This is also done to give special
attention to that which is mentioned specifically. It differs from the previous category in that the specific
is the main topic of focus. The general that is mentioned after it is secondary.

َ َ َ ‫لمثَان َوٱل ُق‬

َ ‫لعظ‬
٨٧ ‫يم‬ َ َ ِّ َ َ َٰ َ َ َ َ َ َ
ِ ‫رءان ٱ‬ ِ ‫ولقد ءاتينك سبعا من ٱ‬
And We have certainly given you seven frequently recited ones and the great Quran.

95
In the ayah above, the “seven frequently recited ones” refers to ‫الفاحتة‬. The Quran is mentioned after that.
The ‫ فاحتة‬is part of the Quran, so it would have sufficed to mention only the Quran. The focus here,
however, is on the blessing and importance of the ‫فاحتة‬. Mentioning it specifically also shows its status in
relation to other parts of the Quran.

ُ ُ َٰ َّ َ َ َّ َّ َ َ ُ َٰ َ َ َ ُ َّ ُ َ َ َ َّ َّ َ ْ ُ َ َ َ َ
ُ‫لغي‬
٧٨ ‫وب‬
ِ ‫ألم يعلموا أن ٱّلل يعلم ِِسهم ونوىهم وأن ٱّلل علم ٱ‬
Do they not know that Allah knows their secrets and their private conversations and that Allah is the
knower of the unseen?
In the ayah above, the unseen is mentioned after secrets and private conversations. The unseen is broader.
As such, this is a case of ‫ذكر العام بعد اخلاص‬. This ayah appears in the context of hypocrisy. As such, special
attention is drawn to inner secrets and private conversations.

96
 ‫اإلطناب‬
elongating speech for a specific purpose

‫اإليضاح بعد اإلبهام‬ building suspense

‫اتلكرار‬ emphasis and reminder

‫اَلحرتاس‬ a precaution against misunderstanding

‫اَلعرتاض‬ highlighting the importance of a statement

‫اتلذييل‬ emphasizing and adding new meaning

‫ذكر اخلاص بعد العام‬ giving special importance to the specific

‫ذكر العام بعد اخلاص‬ giving special importance and focus to the specific

97
 CHAPTER 8
‫اتلقديم واتلأخري‬

I NTRODUCTION
There is a standard order for sentences.

➢ In a ‫مجلة اسمية‬, the standard order is ‫ مبتدأ‬then ‫ خرب‬then ‫متعلق باخلرب‬.

➢ In a ‫مجلة فعلية‬, the standard order is ‫ فعل‬then ‫ فاعل‬then ‫متعلق بالفعل‬/‫مفعول‬.

Whenever there is a change in this standard order, it is considered to be a case of ‫اتلقديم واتلأخري‬. There are
two main types of ‫ تقديم وتأخري‬and there are many different rhetorical benefits that arise when ‫تقديم وتأخري‬
is used. The rhetorical benefit of any given case of ‫ اتلقديم واتلأخري‬depends on two things:

1. Which of the two types of ‫ تقديم وتأخري‬it is

2. Context
Let us learn about the impact of these two factors on the rhetoric and meaning of an ayah.

T HE T WO T YPES OF ‫اتلقديم واتلأخري‬

There are two main types of ‫تقديم وتأخري‬. They are:

1. ‫اللفظ ىلع اعمله‬ ُ

‫تقديم‬ – A ‫اعمل‬, in grammatical terms, is a word that has a grammatical effect on
ِ
another word. Some examples of ‫( عوامل‬pl.) are ‫حروف اجلر‬, ‫حروف انلصب‬, and ‫أفعال‬, all of which
have the power to change the ‫( إعراب‬status) of words.

As far as sentences go, in a ‫مجلة اسمية‬, the ‫ مبتدأ‬is the ‫اعمل‬, because it pushes the ‫ خرب‬into ‫رفع‬.
In a ‫مجلة فعلية‬, the ‫ فعل‬is the ‫ اعمل‬because it pushes a ‫ فاعل‬into ‫ رفع‬and a ‫ مفعول‬into ‫نصب‬.

‫ تقديم اللفظ ىلع اعمله‬is when any component within a sentence is brought before the ‫( اعمل‬i.e the
‫ مبتدأ‬or ‫)فعل‬.

Let us look at a few examples of ‫تقديم اللفظ ىلع اعمله‬.

98
 َ ‫لشكر‬َ َ ِّ ُ َ ُ َ َ َ َ
٦٦ ‫ين‬ ِِ ‫ب ِل ٱّلل فاعبد وكن من ٱ‬

Notice that the ‫ مفعول‬is brought before the ‫فعل‬. Here, a part of the sentence is being brought before the
‫اعمل‬. This is considered ‫تقديم اللفظ ىلع اعمله‬.

ِّ ُ َ َ َ ُ َ َ َ َ َٰ َ َٰ َ َ ُ ُ َ
ُ ‫ك ََشء قَ ِد‬
١٢٠ ‫ير‬ َٰ ‫يهنۚ وهو‬
‫ىلع‬ ‫ف‬ ‫ا‬‫م‬َ ‫ألرض َو‬
ِ ‫ّلل ملك ٱلسمو ِت وٱ‬
ِ ِ ِ ِ
Notice that the ‫ متعلق باخلرب‬is brought before the ‫ مبتدأ‬Here, a part of the sentence is being brought before
the ‫اعمل‬. This is considered ‫تقديم اللفظ ىلع اعمله‬.

2. ‫اللفظ ىلع غري اعمله‬ ُ

‫تقديم‬ – This type of ‫ تقديم‬includes any other change in the standard order. When
ِ
the standard order is changed, but nothing is brought before the ‫اعمل‬, it is considered ‫تقديم‬
‫اللفظ ىلع غري اعمله‬.

Let us look at a few examples of ‫تقديم اللفظ ىلع غري اعمله‬.

َ َ ِّ ُ َ َ َ ُ َ َ َ َ َٰ َ َٰ َ َ ُ ُ َ
َ ‫ألرض َو‬
١٢٠‫ىلع ك َشء ق ِدير‬َٰ ‫يهنۚ وهو‬ ِ ‫ف‬
ِ ‫ا‬‫م‬ ِ ‫ّلل ملك ٱلسمو ِت وٱ‬
ِ ِ
Notice that the standard order of ‫ مبتدأ‬then ‫ خرب‬then ‫ متعلق باخلرب‬is broken. However, nothing is brought
before the ‫( اعمل‬the ‫)مبتدأ‬. This is considered ‫تقديم اللفظ ىلع غري اعمله‬.

َُ َ َ ‫لعلَ ََٰٓم ُؤاۚ إ َن ٱ‬

٢٨ ‫ّلل َع ِزيز غفور‬ ََ
ُ ‫ّلل من عبَاده ٱ‬ َ َ ََ
ِ ِ ِ ِ ِ ‫ ِإنما يش ٱ‬...

Notice that the standard order of ‫ فعل‬then ‫ فاعل‬then ‫متعلق بالفعل‬/‫ مفعول‬is broken. However, nothing is
brought before the ‫( اعمل‬the ‫)فعل‬. This is considered ‫تقديم اللفظ ىلع غري اعمله‬.

‫تقديم اللفظ ىلع اعمله‬

Recall that this type of ‫ تقديم‬occurs when a component of a sentence is brought before the ‫( مبتدأ‬in a ‫مجلة‬
‫ )اسمية‬or the ‫( فعل‬in a ‫)مجلة فعلية‬.

99
 In most cases, the rhetorical benefit of this type of ‫ تقديم‬is ‫( االختصاص‬exclusivity). This is generally
captured in translation using “alone” or “only”.

Take a look at the following examples of ‫ تقديم اللفظ ىلع اعمله‬in a ‫مجلة فعلية‬.

َ ‫لشكر‬ََٰ َ ِّ ُ َ ُ َ َ َ َ
٦٦ ‫ين‬ ِِ ‫ب ِل ٱّلل فٱعبد وكن من ٱ‬
Rather worship Allah alone and be from among the thankful ones.
Notice that the ‫ مفعول‬is appearing before the ‫فعل‬. This gives the meaning of exclusivity. Notice how this is
captured in translation.

ُ ‫اك نَستَع‬
٥‫ي‬ َ َ‫اك نَعبُ ُد َوإي‬
َ َ ‫إي‬
ِ ِ ِ
We worship You alone and seek assistance from You alone.

Notice that the ‫ مفعول‬is appearing before the ‫فعل‬. This gives the meaning of exclusivity. Notice how this is
captured in translation. Also notice that when the ‫ مفعول به مقدم‬is a pronoun, you will find that the ‫إ ِ َيا‬
place-holder is used.

ُ ‫ت َوإ َله أُن‬

٨٨ ‫يب‬ ُ ‫ َعلَيه تَ َو َّك‬...
ِ ِ ِ ِ
I have relied only on Him and I return only to him.

Notice that the ‫ متعلق بالفعل‬is appearing before the ‫فعل‬. This gives the meaning of exclusivity. Notice how
this is captured in translation.

Now take a look at the following examples of ‫ تقديم اللفظ ىلع اعمله‬in a ‫مجلة اسمية‬.

ُ َ َ َ َ ُ ََ َُ َ
٥٩ ... ۚ‫يب ال يَعل ُم َها إِال ه َو‬
ِ ‫و ِعندهۥ مفاتِح ٱلغ‬

100
 And with Him alone are the keys of the unseen. Nobody knows them except for Him.

Notice that the ‫ متعلق باخلرب‬is appearing before the ‫مبتدأ‬. This gives the meaning of exclusivity. Notice how
this is captured in translation.

َ َ‫إ َن إ َلنَا إي‬

َ ‫ ُث َم إ َن َعلَينَا ح َس‬٢٥ ‫اب ُهم‬
٢٦ ‫اب ُهم‬ ِ ِ ِ ِ ِ
Certainly, to Us alone is their return. Then certainly, upon Us alone is their accounting.

Notice that the ‫ متعلق باخلرب‬is appearing before the ‫مبتدأ‬. This gives the meaning of exclusivity. Notice how
this is captured in translation.

W HEN ‫ تقديم اللفظ ىلع اعمله‬D OES N OT I MPLY E XCLUSIVITY

As stated previously, the primary implication of ‫ تقديم اللفظ ىلع اعمله‬is ‫ االختصاص‬.There are two cases,
however, in which this type of ‫ تقديم وتأخري‬does not give the rhetorical meaning of exclusivity. They are:

1. When the ‫ مبتدأ‬is common – When the ‫ مبتدأ‬is common, it must be made ‫مؤخر‬. It would be
َ ََ
ُ ‫ قلم‬or “There is a man in
grammatically incorrect, for example, to translate “He has a pen” as ‫ل‬
ُ
َ ‫ َرجل ِف‬. The correct way to translate these sentences would be ‫ل قلم‬
ُ and ‫ِف‬ ََ َ
the house” as ‫ت‬
ِ ‫ابلي‬ ِ ِ
‫ت َر ُجل‬ َ . Again, the ‫ متعلق باخلرب‬must come before the ‫ مبتدأ‬if the ‫ مبتدأ‬is common.
ِ ‫ابلي‬

Because this is the only way to construct these sentences, they are considered to be standard.
When something is considered standard and there is no other way of expressing that idea, it
cannot be said that there is hidden rhetorical benefit in that structure.

َ ُ ُ
Remember that exclusivity still applies when the ‫ مبتدأ‬is proper. The sentence ‫موات‬
ِ ‫هلل ملك الس‬
ِ
َ
‫ واألر ِض‬for example, does imply exclusivity because the )‫ مبتدأ (ملك السموات واألرض‬is proper.

2. Context – When context or common sense dictate that exclusivity would not make sense, it is
most likely the case that the ‫ تقديم وتأخري‬does not imply exclusivity.

Take a look at the examples below.

101
 ُ َ َ َ َ ً َُ
٨٤ ... ۚ‫وحا هدينا ِمن قبل‬‫ون‬...
And We guided Nuh before…

Here, the ‫ مفعول به‬is coming before the ‫فعل‬. However, it would not make sense to say that guidance was
exclusive to Nuh (AS). We conclude that the ‫ تقديم وتأخري‬in this ayah is serving another purpose.

َ ََ َ َ َََ َ ََ َ َ َََ
١٠ ‫لسائِل فَل تن َهر‬‫ وأما ٱ‬٩ ‫يم فَل تق َهر‬‫فأما ٱل ِت‬
Then as for the orphan, then do not oppress. And as for the one who asks, then do not repel.

Here, the ‫ مفعول به‬is coming before the ‫فعل‬. However, it would not make sense to say that the only ones
who should not be oppressed are orphans and that the only ones who should not be repelled are those
who ask. We conclude that the ‫ تقديم وتأخري‬in these ayaat is serving another purpose.

When ‫ تقديم اللفظ ىلع العامل‬does not imply exclusivity, it can carry any of the implications mentioned in
the section below.

‫تقديم اللفظ ىلع غري اعمله‬

Recall that this type of ‫ تقديم‬occurs when the standard sentence structure is broken, but nothing is
brought before the main component of the sentence.

This type of ‫ تقديم‬is generally used to draw attention to the component that was brought forward. The
Arabic term for drawing attention is ‫االهتمام‬.

There could be various reasons for drawing attention to that particular component – for showing it
‫اهتمام‬. Let us learn about the most common of these reasons.

A TTACHING I MPORTANCE - ‫اتلعظيم‬

Oftentimes, the standard sentence structure is changed in order to attach importance to that which is
brought forward. When importance is attached to something, there is an implied encouragement or
command for the listener to give that thing the same regard and to act upon that regard.

102
 Take a look at the following example.

َ ‫وموا َّلل قََٰنت‬

٢٣٨ ‫ي‬ َ ‫لصلَ َٰوة ٱ ُلو‬
ُ ُ‫سط َٰى َوق‬ َ ‫لصلَ َ َٰوت َوٱ‬ َ َ ُ َٰ َ
َ ‫ىلع ٱ‬ ‫ح ِفظوا‬
ِِ ِ ِ ِ ِ
Be mindful of prayers, and the middle prayer and stand for Allah, readily obedient.

Here ‫ هلل‬is brought before ‫قانتي‬. This is done to glorify Allah and to respect his status and importance.

َ َٰ ُ ُ َ َ ‫َو َج َعلنَا ٱ‬
٣٢ ‫لس َما َء َسقفا َّمفوظاۚ َوهم َعن َءايَ ِت َها ُمع ِر ُضون‬
We made the sky a well-secured canopy and they turn away from its signs!

Here ‫ عن آياتها‬is brought before ‫معرضون‬. The ‫ ها‬is referring to ‫ السماء‬which was mentioned previously. This is
done to attach importance to the miraculous signs that can be found in the sky.

W ARNING AND S CARING - ‫اتلحذير واتلخويف‬

Sometimes, attention can be drawn to a particular portion of a sentence to instill a sense of fear and
caution.

Take a look at the following examples.

ُ َ َ َ ََ َ
١ [‫ّلل ]َكن َعليكم َر ِقيبا‬‫ ِإن ٱ‬...
Certainly Allah, HE has always been a keen observer of you.

Here ‫ عليكم‬is brought before ‫رقيبا‬. Drawing attention to ‫ عليكم‬and making it the center of the sentence
makes the listener more self-aware and instills in them a sense of caution.

َ َ ُ َ ُ َ ‫ َوٱ‬...
١٨٠ ‫ّلل بِ َما تع َملون خ ِبري‬
…and Allah is all-knowing of what you all do.

103
 Here ‫ بما تعملون‬is brought before ‫خبري‬. Drawing attention to ‫ بما تعملون‬and making it the center of the
sentence makes the listener more self-aware and instills in them a sense of caution.

O THER I MPLICATIONS OF ‫اتلقديم ىلع غري العامل‬

Aside from the two previously mentioned implications, there are several more, including, but not limited
to: ‫ التشويق‬،‫ اتلعجب‬،‫ اتلبشري‬and ‫اتلوكيد‬.

The key to figuring out the rhetorical implications of a non-standard sentence is always CONTEXT. Take a
look at the example below to see how context is used to derive the implication of the ‫تقديم‬.

َ ُ َُ َ َ َ ُُ َ ُ َ َ ُ َ ُّ َ َ َ َ َ َٰ َ ُ ُ َ
٤١ ‫َثهم بِ ِهم ُّمؤ ِمنُون‬ ‫جلنۚ أك‬
ِ ‫ٱ‬ ‫ون‬‫د‬ ‫عب‬‫ي‬ ‫وا‬‫ن‬ ‫َك‬ ‫ل‬‫ب‬ ۚ ‫م‬ ‫ه‬
ِ ِ ‫ن‬ ‫و‬‫د‬ ‫ن‬ ‫م‬
ِ ‫ا‬ ‫قالوا سبحنك أنت و ِلن‬
They said, “You are above that! You are our protective friend rather than them. Rather, they
used to worship the jinn, most of them believing in them.”

Here, there is a case of ‫تقديم ىلع غري العامل‬. A glance at the context of this ayah gives a window into the
reason behind the ‫تقديم‬. Take a look at the previous ayah below.

َ ُ َ ُ َ َ َ َ َٰٓ َ ُ َُ ُ َ ُ ُ ُ َ َ ََ
٤٠ ‫مجيعا ث َم يقول لِل َمل ِئك ِة أ َٰٓه ُؤال ِء ِإيَاكم َكنوا يَعبُ ُدون‬
ِ ‫ُشهم‬ ‫ويوم ي‬
The day on which He will herd them all together, then He will say to the angels, “Did these
people used to worship only you all?”

In this ayah, the angels are asked if they were worshipped. They deny this in the following ayah, stating
that these people used to worship the jinn and that they used to believe in them. They bring the pronoun
that refers to the jinn forward, placing emphasis on it. In such a case, it could be said that the reason for
the ‫ تقديم‬is self-defense or the deflection of an accusation.

U NCOMMON I MPLICATIONS OF ‫اتلقديم ىلع غري العامل‬

Though it is not common, this type of ‫ تقديم‬can sometimes imply exclusivity. As we learned previously,
exclusivity is generally only implied when something comes before the ‫اعمل‬. There are however, a few
cases in which this type of ‫ تقديم‬does imply exclusivity.

Such cases can be determined by context and often occur in the context of the exclusive rights of Allah.

104
 َ َ َ
١٣٦ ‫لُ ُمس ِل ُمون‬
‫ َون ُن ۥ‬...
…and we are, to Him alone, submitted.

َ َٰ َ ُ َ َ
١٣٨ ‫لُ َع ِب ُدون‬
‫ ونن ۥ‬...
…and we are, to Him alone, worshipper.

َ َٰ َ َ ‫ُ ل‬
٩٣ ‫ ك ِإلنا َر ِج ُعون‬...
They are all returning to Us alone.

Answer the following theory questions on ‫اتلقديم واتلأخري‬.

Define “‫”اعمل‬

List and define the two types of ‫تقديم‬:

What is the primary rhetorical implication of the first kind of ‫ تقديم‬mentioned?

In what two cases does this implication NOT hold true?

-

What are the two rhetorical implications listed for the second kind of ‫ تقديم‬mentioned?

105
 ‫‪-‬‬

‫?تقديم ‪What implication is rare for the second kind of‬‬

‫?‪ to carry implications other than those listed‬تقديم ‪Is it possible for the second kind of‬‬

‫‪ is it? What do you think the rhetorical‬تقديم ‪. What kind of‬اتلقديم واتلأخري ‪Look at each instance of‬‬
‫‪implication might me? Remember to keep the context in mind.‬‬

‫سورة فصلت‬
‫ُ‬ ‫َ ََ‬ ‫ُ ُ َ َ‬ ‫َ َ َ‬ ‫َ‬ ‫َ َ ُ ُ‬ ‫َ َ‬ ‫َ ُ َ ََ ُ َ‬
‫اَّلي خلق ُه َن ِإن كنتُم‬
‫ار َوالشم ُس َوالقم ُر ۚ ال تسجدوا لِلشم ِس َوال لِلقم ِر َواسجدوا لِلـ ِه ِ‬ ‫َو ِمن آيَاتِ ِه الليل وانله‬
‫ََ َ‬ ‫َ َ‬ ‫ُ َ‬ ‫َ َ ِّ َ ُ َ ِّ ُ َ َ ُ َ َ َ َ‬ ‫ربوا فَ َ ِ َ‬
‫ون ‪ ٣٧‬فَإن استَك َ ُ‬
‫َ ُ َ ُُ َ‬
‫ار َوهم ال يَسأ ُمون ۩ ‪َ ٣٨‬و ِمن آيَاتِ ِه أنك‬‫اَّلين ِعند ربِك يس ِبحون ل بِاللي ِل وانله ِ‬ ‫ِِ‬ ‫ِإياه تعبد‬
‫َ َ َٰ َ ُ َ َ ُ ِّ َ‬ ‫ُ‬ ‫َ َ َ‬ ‫َ‬ ‫َ َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ َ َ ًَ َ َ َ َ ََ َ َ َ َ‬
‫َ‬ ‫َ‬
‫ك َشء‬ ‫َٰ‬
‫اَّلي أحياها لمح ِِي الموت ۚ إِنه ىلع ِ‬ ‫اشعة فإِذا أنزنلا عليها الماء اهَتت وربت ۚ إِن ِ‬ ‫ت َرى األرض خ ِ‬
‫َ‬
‫ق ِدير ‪٣٩‬‬

‫‪RHETORICAL IMPLICATION‬‬ ‫تقديم ‪T Y P E O F‬‬

‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫‪َ .1‬و ِمن آيَاتِ ِه‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫‪ .2‬إِيَ ُاه‬
‫َ‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫‪َ .3‬علي َها‬
‫َ َ ُ ِّ َ‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫ك َشء‬
‫ىلع ِ‬‫‪َٰ .4‬‬

‫سورة الفرقان‬
‫َ َٰ َ َ‬ ‫ك َخ ً‬ ‫َ َ َ ََ َ َ‬ ‫ُ َ َ َ َ ُ َ َ َ َ َ َ َ ُّ َ َ َ َ ُ َ َ ً َ َ َ َ َ‬
‫ريا ِِّمن ذلِك َجنات‬ ‫اَّلي ِإن شاء جعل ل‬ ‫ارك ِ‬ ‫انظر كيف َضبوا لك األمثال فضلوا فَل يست ِطيعون س ِبيَل ‪ ٩‬تب‬
‫َ‬ ‫َ‬ ‫الس َ‬ ‫َ‬
‫اعة ۚ َوأعتَدنَا ل َمن َك َذ َب ب َ‬ ‫الس َ‬‫ورا ‪ ١٠‬بَل َك َذبُوا ب َ‬
‫ك قُ ُص ً‬‫َ َ َ َ ُ َ َ َ َ َ‬ ‫َ‬
‫ريا ‪ِ ١١‬إذا َرأت ُهم‬
‫اع ِة َسع ً‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ل‬ ‫ل‬ ‫ع‬ ‫َي‬‫و‬ ‫ار‬‫ه‬ ‫ن‬ ‫األ‬ ‫ا‬‫ه‬‫ت‬‫ِ‬ ‫َت‬ ‫ن‬ ‫م‬
‫ِ‬ ‫ي‬ ‫ر‬
‫ِ‬ ‫َت‬
‫ورا ‪َ ١٣‬ال تَد ُعوا الَومَ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫ُّ‬ ‫ً‬ ‫ِّ‬ ‫َ‬ ‫ً‬ ‫َ‬
‫ريا ‪َ ١٢‬وإذا ألقوا ِمنها مَكنا ضيقا مق َرني دعوا هنالك ثب ً‬‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ً‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ِِّمن مَكن بعيد سمعوا لها تغيظا َوزفِ ً‬
‫َ‬ ‫ُّ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬

‫‪106‬‬
‫ريا ‪ ١٥‬لَهمُ‬ ‫ُ ُ ً َ ً َ ُ ُ ُ ً َ ً ُ َ َ َٰ َ َ َ َ َ ُ ُ َ ُ َ ُ َ ُ َ‬
‫ون ۚ ََكنَت ل َ ُهم َج َز ً‬
‫اء َو َمص ً‬
‫ِ‬ ‫ْل ال ِِت و ِعد المتق‬
‫احدا وادعوا ثبورا كثِريا ‪ ١٤‬قل أذلِك خري أم جنة اخل ِ‬
‫ثبورا و ِ‬
‫َ َ َ َ َ َ ِّ َ َ ً َ ُ ً‬ ‫َ َ ََ ُ َ َ‬
‫ىلع ربِك وعدا مسئوال ‪١٦‬‬ ‫اِلين ۚ َكن َٰ‬‫اءون خ ِ ِ‬‫ِفيها ما يش‬

‫‪RHETORICAL IMPLICATION‬‬ ‫تقديم ‪T Y P E O F‬‬

‫َ َ‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫‪ . 1‬لك‬
‫َ َ‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫‪ . 2‬لك‬
‫‪ .3‬ل َمن َك َذ َب ب َ‬
‫الس َ‬
‫اع ِة‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫ِ‬ ‫ِ‬
‫ُ‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫‪َِّّ .4‬هم‬
‫َ َ َٰ َ‬
‫ىلع غري الع امل‬ ‫ىلع الع امل‬ ‫ىلع َر ِّبِك‬ ‫‪.5‬‬

‫‪107‬‬
 ‫الع ام ل‬
A ‫ اعمل‬is anything that is capable of changing status.

• In a ‫مجلة اسمية‬, the ‫ مبتدأ‬is the ‫اعمل‬

• In a ‫مجلة فعلية‬, the ‫ فعل‬is the ‫اعمل‬

D I F F E R E N T T Y P E S O F ‫ تقديم‬A N D I T S R H E T O R I C A L I M P L I C A T I O N S
When something is moved before the ‫اعمل‬, it produces exclusivity in most cases and ‫ اهتمام‬in some cases

When the order is shifted, but nothing comes before the ‫اعمل‬, it produces ‫ اهتمام‬in most case and
exclusivity in some cases

‫اختصاص‬
‫مقدم ىلع‬

‫اهتمام‬
‫العامل‬
‫مقدم ىلع غري‬

‫اهتمام‬ ‫اختصاص‬
‫العامل‬

108
 ‫علم ابلديع‬

DEVICES THAT BEAUTIFY SPEECH,

MAKING IT APPEALING TO THE EARS
AND THE HEART.

109
 CHAPTER 9
‫اجلناس‬
I NTRODUCTION
‫ اجلناس‬is when a series of phonetically similar sounds are used in a single sentence, giving it a pleasant
sound. There are two types of ‫جناس‬. They are:

1. ‫ اجلناس اتلام‬- complete resemblance

2. ‫ اجلناس انلاقص‬- partial resemblance

Let us learn about each type of ‫ جناس‬in further detail.

‫ ج ن س‬in family III means “to be related” or “to be similar”

‫ ت م م‬in family I means “to be complete”.

‫ ن ق ص‬in family I means “to be deficient” or “to be partial”.

C OMPLETE R ESEMBLANCE - ‫اجلناس اتلام‬

‫ اجلناس اتلام‬is when the same exact word is used twice in a single sentence, but with a different meaning
each time. Take a look at the example below.

َ ُ َ ْ ُ َ َ َٰ َ َ َ ‫ون َما َبلثُوا ْ َغ‬

َ ‫ي َس‬ َ ُ ُ ُ ُ ُ َ َّ ُ ُ َ َ َ َ
٥٥ ‫اعةۚ كذلك َكنوا يُؤفكون‬ ‫ويوم تقوم ٱلساعة يقسم ٱلمجرم‬
The day on which the Hour is established, the criminals will swear that they only spent an hour.
That is how they were deluded.

In the ayah above, the word ‫ ساعة‬appears twice. In its first appearance, it is used to mean the Day of
Judgement. In its second appearance, however, it is used to represent a unit of time.

110
 َٰ َ َ ُ ِّ َ َ َ َٰ َ َّ َ َ َّ َ َ َّ ُ َّ ُ ِّ َ ُ َٰ َ َ ُ ‫اد َسنَا بَرقهۦ يَذ َه‬
ُ َ َ
٤٤ ‫بص‬ ‫بة ل ْول ٱل‬ ‫ يقلب ٱّلل ٱّلل وٱنلهارۚ إن ِف ذلك لع‬٤٣ ‫بص‬ ‫ب بٱل‬ ‫… يك‬
The brilliance of His lightning almost takes away the sight. Allah alternates the night and the
day. No doubt, there is lesson in that for those of have insight.

In the ayah above, the word ‫ أبصار‬appears twice. In its first appearance, it is used to mean sight in the
literal sense. In its second appearance, however, it is used to represent a metaphorical kind of sight -
insight and perception.

P ARTIAL R ESE MBLANCE - ‫اجلناس انلاقص‬

‫ اجلناس انلاقص‬is when two or more similar sounding words are used in the same sentence, making it
phonetically pleasant. The similar sounding words generally differ in one or more of the following
aspects:

1. A difference in the number of letters in the word.

2. A difference in the order of the letters in the word.
3. A difference in the letters themselves (with a matching word pattern).
4. A difference in the ‫حراكت‬
5. A difference in the dots on the letters.

Take a look at the examples below.

َ ُ َّ َ َ َ ُ َّ َ َ َّ
١٠٤ ‫ين ضل َسعيُ ُهم ِف ٱحلَيَ َٰوة ٱ ُّدلنيَا َوهم ي َسبُون أن ُهم يسنُون ُصن ًعا‬ ‫ٱَّل‬
Those whose efforts are lost in the worldly life and they think that they are doing good work.

The words ‫ يسبون‬and ‫ يسنون‬sound phonetically similar and differ only in the position of the dot on the
last root letter (‫ ب‬،‫)ن‬. The word also differs in the ‫ حراكت‬on the body of the word.

َ ُ ُ َ َٰ َ َ َ َ َ ُ َ
َ ‫نذر‬
٧٣ ‫ين‬ َ ‫َولَ َقد أَر َسلنَا فيهم ُّمنذر‬
‫ فانظر كيف َكن عقبة ٱلم‬٧٢ ‫ين‬
And We have certainly sent them warners. So look at the end of those who were warned.
َ
The words ‫ منذرين‬and ‫ منذرين‬differ only in the ‫ حركة‬on the second root letter.

111
 ُُ َ ُ َ َٰ ِّ ُ ُ ُ
٦٩ … ۚ‫ث َّم ُك من ك ٱثلَّ َم َرت فاسلك ُسبُل َر ِّبك ذلال‬
Then eat from all types of fruits and follow the paths of your Master submissively...
ُ ُ
The words ‫ ُك‬and ‫ ك‬differ in the number of letters, but sound phonetically similar. Furthermore, the word
‫ واسلك‬ends in the same letters as the previous words, arranged in a different order.

َ ُ َ َ َ ُ َ ُ َ ‫َ ُ َ َ َ َ ُ َ َ َ َ َ ُ َ ُ ُ َ َّ ا‬
٢٦ ‫شع ُرون‬ ‫وهم ينهون عنه وينئون عنهۚ وإن يهلكون إّل أنفسهم وما ي‬
And they prevent others from it and they themselves turn away from it…
The words ‫ ينهون‬and ‫ ينأون‬differ only in the middle root letter.

A LLITERATION
There are also cases in which the same words or the same root letter are used multiple times in the
same sentence, but they represent the same meaning. Though this is not technically a category of‫جناس‬,
it is considered to be among the linguistic devices that make a unit of language phonetically beautiful.

Take a look at the following examples.

َ ُ َ َ َّ ْ ‫َ َ َّ َ َ َّ َ َ ُ َ ُ َ َّ َ َ َٰٓ ُ َ ا َّ َ َ َ َ ا َ َ َ َٰ ُ َ َ َ َ َ َ َ َّ َ ا َ َ َ َ ُ ا‬
٦٣ ‫عب ُدون‬ ‫قال ٱَّلين حق عليهم ٱلقول ربنا هؤّلء ٱَّلين أغوينا أغوينهم كما غويناۚ تبأنا إّلكۚ ما َكنوا إيانا ي‬

Those upon whom the word will come to effect will say, “Our master, these are the ones we led
astray. We led them astray just as we were astray. We declare our disassociation from them to
you. They did not used to worship us.”

َْ ُ ُ َ ُ ‫ا‬ َ َ ُ َّ َ َٰ َ َ َ ‫َ َ َٰ َ َ َٰ َ َ َ ُ َّ َ َ َ َ َ ا‬ َّ َّ ُ َ ْ ُ َ َ
‫ّللۚ لقد َجا َءت ُر ُسل َر ِّبنا باحل َ ِّقۚ َونود اوا أن‬ ‫مد ّلل ٱَّلي هدىنا لهذا وما كنا نلهتدي لوّل أن هدىنا ٱ‬ ‫… وقالوا ٱحل‬
َ َُ َ ُ ُ َ َ ُُ ُ ُ َّ ُ
٤٣ ‫عملون‬ ‫تلك ُم ٱجلَنة أورثتموها بما كنتم ت‬
...and they said “All praise and gratitude belongs to Allah who guided us to this. We never
would have committed to guidance had Allah not guided us...”

112
 ‫َ َّ َ َّ‬ ‫َ‬ ‫َ‬ ‫ََ‬ ‫كم َّمن يَهد اي إ ََل ٱحل َ ِّقۚ قُل ٱ َّ ُ‬
‫ُ ََا ُ‬ ‫ُ َ‬
‫ح ِّقۚ أف َمن يَهد اي إَل ٱحل َ ِّق أ َح ُّق أن يُتبَ َع أ َّمن ّل‬
‫ّلل يَهدي لل َ‬ ‫قل هل من ُشاكئ‬
‫َ ِّ ا َّ ا َ ُ َ َٰ َ َ ُ َ َ َ ُ َ‬
‫ىۚ ف َما لكم كيف َتك ُمون ‪٣٥‬‬ ‫يهدي إّل أن يهد‬
‫”‪Say, “Are there any of your partners that guide to the truth?” Say, “Allah guides to the truth.‬‬
‫‪Then is the one who guides to the truth more deserving of being followed or the one does not‬‬
‫?‪commit to guidance unless he is guided. So what is wrong with you? How do you judge‬‬

‫َ َّ ُ َ‬ ‫ّلل قُلُ َ‬ ‫َ َ َّ َ ُ ا ْ َ َ َ‬
‫اغ ٱ َّ ُ‬ ‫ُ َّ َ ُ‬ ‫َ َّ َ َ َ ِّ‬ ‫ُ ُ َ‬ ‫َٰ َ‬ ‫َ َ َ ُ َ َٰ َ‬
‫ّلل ّل‬ ‫وب ُهمۚ وٱ‬ ‫وَس لقومهۦ يَقوم ل َم تؤذونن َوقد تعل ُمون أّن َر ُسول ٱّلل إّلكمۚ فلما زاغوا أز‬ ‫وإذ قال م‬
‫َٰ‬
‫لفسق َ‬ ‫َ َ َ‬
‫ي‪٥‬‬ ‫يَهدي ٱلقوم ٱ‬

‫‪When Musa said to his people, “Why do you harm me while you know that I am the messenger‬‬
‫‪of Allah to you?” Then when they deviated, Allah allowed their hearts to deviate. And Allah does‬‬
‫‪not guide the corrupt nation.‬‬

‫‪ in the ayaat below. In what aspects do the words differ? Say the ayaat aloud, paying‬جناس ناقص ‪Find the‬‬
‫‪special attention to the sounds you are pronouncing.‬‬
‫َ َ َ‬ ‫َّ ُ َ َ ُ َ ُ َ َ َٰ َ َّ‬ ‫َ َّ َ َ‬ ‫َ َ َٰ َ َ ُ َ‬
‫ول َّل م َس َ‬ ‫َ َ َ َ َ َّ َ َ‬
‫ت َعليه‬‫َل إلهك ٱَّلي ظل‬‫ك َموعدا لن ُتلفهۚ وٱنظر إ َٰٓ‬ ‫اسۚ وإن ل‬ ‫قال فاهب فإن لك ِف ٱحليوة أن تق‬
‫َ ً‬ ‫َّ ُ َ َ َّ ُ ُ َ َ َّ ُ‬
‫ح ِّرقنهۥ ث َّم نلَنسفنهۥ ِف ٱّلَ ِّم نسفا ‪٩٧‬‬ ‫ََعكفاۚ نل‬

‫َّ‬
‫َّلَب ُ‬ ‫إ َّن َر َّب ُهم بهم يَ َ‬
‫ي ‪١١‬‬ ‫ومئذ‬

‫َ ِّ َ َ ُ ُ َ َ َ‬ ‫َ‬ ‫َ‬ ‫َ َٰ ُ َ ُ ُ َ َ َ‬
‫مر ُحون ‪٧٥‬‬ ‫فر ُحون ِف ٱلرض بغي ٱحلق وبما كنتم ت‬‫ذلكم بما كنتم ت‬

‫ا َ َ َ‬
‫دي َن تَتلُوا ْ َعلَيهم َءايََٰتنَا َولََٰك َّنا ُك َّنا ُمرسل َ‬ ‫َ َ َٰ َّ ا َ َ َ ُ ُ َ َ َ َ َ َ َ ُ ُ ُ ُ َ َ ُ َ َ‬
‫ي ‪٤٥‬‬ ‫نت ثاويا ِف أهل م‬‫ولكنا أنشأنا قرونا فتطاول عليهم ٱلعمرۚ وما ك‬

‫ُ َ َ ُ َ َ َّ َ َ َ َ ا َٰٓ َ َ َ ُ َ‬ ‫َ َ َ َ ا ِّ َ‬ ‫َ َ َ َ َ ُ‬
‫رسءيل َولم ترقب قول ‪٩٤‬‬‫أسۚ إّن خشيت أن تقول فرقت بي بن إ‬‫قال يَبن ُؤ َّم ّل تأخذ بلحيت وّل بر‬

‫رض َحنيفاۚ َو َما ا أَنَا م َن ٱ ُ‬

‫لمرشك َ‬
‫ي ‪٧٩‬‬
‫َ َ َ َّ َ َٰ َ َٰ َ َ َ‬
‫جه لَّلي فطر ٱلسموت وٱل‬
‫ِّ َ َّ ُ َ َ َّ‬
‫إّن وجهت و‬

‫‪113‬‬
 ‫ُّ‬ ‫ِّ ُ ِّ ُ‬
‫َويل لُك ه َم َزة ل َم َزة ‪١‬‬

‫َُ‬ ‫ُ َ َ َ ُ َّ َ َ‬ ‫َ‬ ‫َ َ ُ‬ ‫َ َ ُ ْ َ َ َ ُّ ُ َ‬ ‫َ َ‬ ‫َ ا ُ َ‬
‫ين يَستنب ُطون ۥه‬‫َل أ ْول ٱلمر منهم لعلمه ٱَّل‬‫وه إَل ٱ َّلر ُسول وإ َٰٓ‬‫َوإذا َجا َءهم أمر ِّم َن ٱلمن أو ٱَّلَوف أذاعوا بهۦ ولو رد‬
‫َ َ َ َ ُ َّ َ َ ُ َ َ َ ُ ُ َ َّ َ ُ ُ َّ َ َٰ َّ َ‬
‫يط َن إّل قليال ‪٨٣‬‬‫من ُهمۚ ولوّل فضل ٱّلل عليكم ورمحتهۥ ّلتبعتم ٱلش‬

‫‪114‬‬
 ‫اجلناس‬

‫جناس تام‬ ‫جناس ناقص‬

when the same word is used twice in when similar sounding words are
one sentence with different meaning used twice

*Different letters, same pattern

*Different number or letters
*Different order of letters
*Different dots
*Different ‫حراكت‬

115
 CHAPTER 10
‫السجع‬
I NTRODUCTION
The art of speaking in rhymed prose is known as ‫ السجع‬in Arabic. The use of ‫ سجع‬is easily observable in
the Quran as it is commonly used.

Quranic ‫ سجع‬is unique in that, culturally, ‫ سجع‬was known to be something that was contrived and for
which meaning sometimes had to be sacrificed. For this very reason, some scholars reject the use of the
term ‫ سجع‬for the Quran, and prefer to refer to the study of rhymed prose in the Quran as َ‫فَوَاصَلَاآليات‬,
which means “the endings of ayaat.”

The root letters ‫ سَجَع‬mean literally “to speak in rhymed prose”.

The root letters ‫ فَصَل‬mean “to split”. The ending of an ayah is known as a ‫فاصلة‬,
because it is the point of splitting between two ayaat. The plural of ‫ فاصلة‬is ‫فواصل‬.

With regards to ‫ السجع‬or ‫ فواصلَاآليات‬in the Quran, there are two main topics of study to explore:

1. Changes in the rhyme scheme within a surah

2. Word order as it pertains to rhyming

Let us explore these two topics in further detail.

C HANGES IN R HYME S CHEME

Oftentimes, when there is a change in the rhyme scheme in a surah, there is also a change in the topic of
discussion or the theme of the passage. Take a look at the examples below.
ِّ ‫ََوإذاَٱبلحارََس‬٥َ‫َوإذاَٱلوحوشََحِشت‬٤َ‫ََوإذاَٱلعشارََع ِّطلت‬٣َ‫ََوإذاَٱجلبالََس ِِّّيت‬٢َ‫ََوإذاَٱ ُّنلجومََٱنكدرت‬١َ‫لشمسََك ِّورت‬ َّ
ََ٦َ‫جرت‬ ‫]إذاَٱ‬
ٓ
َ‫َوإذا‬١٢َ‫ََوإذاَٱجلحيمََس ِّعرت‬١١َ‫لسماءََكشطت‬
َّ ‫ََوإذاَٱ‬١٠َ‫لصحفََنِشت‬ ُّ ‫َوإذاَٱ‬٩َ‫يَذنب قتلت‬ َِّ ‫ََبأ‬٨َ‫َوإذاَٱلموءدةََسئلت‬٧َ‫وإذاَٱ ُّنلفوسََز ِّوجت‬
ٓ َّ
[١٤َ‫ََعلمتَنفسَ َّم َاَأحَضت‬١٣َ‫ٱجلنةََأزلفت‬
َّ ُّ ‫ََوَٱ‬١٧ََ‫ََوَٱ ََّّللََإذاَعسعس‬١٦ََ‫َٱجلوارََٱلكنَّس‬١٥ََ‫]فَلَٓأقسمََبَاخلنَّس‬
[١٨َ‫لصبحََإذاَتنفس‬

116
 َّ
َ‫ََوماَهو‬٢٣ََ‫َولقدَرءاهَبَاألفقََٱلمبني‬٢٢َ‫ََوماَصاحبكمَبمجنون‬٢١َ‫َ ُّمطاعَث َّمَأمني‬٢٠َ‫ََذيَق َّوةََعندََذيَٱلعرشََمكني‬١٩َ‫]إنهَۥَلقولََرسولَكريم‬
ٓ ٓ َٰ ِّ َّ َٰ
ََ‫ََوماَتشاءون‬٢٨ََ‫َلمنَشاءَمنكمَأنَيستقيم‬٢٧ََ‫ّلَذكرَللعلمني‬َ ‫ََإنَهوََإ‬٢٦ََ‫َفأينََتذهبون‬٢٥َ‫ََوماَهوََبقولََشيطنَ َّرجيم‬٢٤َ‫لَعَٱلغيبََبضنني‬
َٰ َّ ٓ ٓ َّ
َ [٢٩ََ‫ّللَر ُّبَٱلعلمني‬
َ ‫ّلَأنَيشاءََٱ‬َ‫إ‬

Notice that the first 14 ayaat all end in a ْ‫ ت‬sound. The central theme of this passage is the events of the
Day of Judgement. There is a sudden switch in the rhyme scheme in ayaat 15-18, accompanied by a switch
in the theme. These ayaat end in ‫ س‬and they all include descriptions of cosmic occurrences that happen in
this life. The last set of ayaat all end in ‫ ن‬and central theme in this passage is that of revelation.

Look at ‫ سورةَالضىح‬and pay attention to the rhyme schemes. What do you notice about the contents as
the scheme changes?

َّ ٓ َّ
َ‫َولسوفََيعطيكََر ُّبكََفتَ ى‬٤َ‫ألول‬
َ‫ََألمََيدكََيتيما‬٥َ‫ض‬ ََٰ ‫لخرةََخِّيَلكََمنََٱ‬ َٰ ‫ََماَو َّدعكَر ُّبكَوماَق‬٢َ‫َج‬
َ ‫ََول‬٣َ‫َل‬ َٰ ‫ََوَٱَّللََإذاَس‬١َ‫ىح‬ ُّ
ََٰ ‫وَٱلض‬

ِّ َّ ‫ََو‬١٠َ‫لسآئلََفَلَتنهر‬ َّ ‫َو‬٩َ‫أماَٱَّلتيمََفَلَتقهر‬
َّ ‫ََف‬٨َ‫أغن‬ ٓ ّ
١١َ‫أماَبنعمةََر ِّبكََفحدث‬ َّ ‫أماَٱ‬ ََٰ ‫ٓاّلَفهد‬
ََٰ ‫ََووجدكَََعئَلَف‬٧َ‫ى‬ ََٰ ‫فَاو‬
َ ‫َووجدكََض‬٦َ‫ى‬

Think of a surah or a set of passages that you have read in which you noticed a sudden change in the
rhyme scheme. What do you notice about the contents of the passages?

W ORD O RDER AND R HYMING

There are cases in the Quran the word order is altered, allowing the ayah to rhyme with the surrounding
ayaat. Compare the two passages below.

ََ‫لساحر‬ َّ ‫َوألقََماَِفَيمينكَتلقفَماَصنع ٓواََۖإ َّنماَصنعواََكيدََ َٰسحرَۖوّلََيفلحََٱ‬٦٨َ‫لَع‬ َّ

ََٰ َ‫قلناَّلََتفَإنكََأنتََٱأل‬
َّ َٰ ِّ َّ
َ‫َقالََءامنتمَلََقبلََأنَءاذنََلكمَۖإنهَۥ‬٧٠َ‫وس‬ ََٰ ‫بَهرونَوم‬ َ ‫لسحرةََس َّجداَقال ٓواََءامناَبر‬ َّ ‫َفألقََٱ‬٦٩َ‫ت‬ََٰ ‫حيثََأ‬
َّ ِّ َٰ ِّ ‫لكبِّيكمَٱ ََّّليَعلَّمكمَٱ‬
ََ‫لسحرََۖفلق ِّطع َّنَأيديكمَوأرجلكمَ ِّمنَخلفَوألصلبنكم ِفََجذوعََٱ َّنلخل‬
ُّ ٓ ُّ َّ
َ ٧١َ‫ق‬ََٰ ‫نَأين َاَأش َدَعذاباَوأب‬
َ ‫وَلعلم‬

117
 ‫َٰ َٰ‬ ‫َّ ِّ َٰ‬ ‫َٰ‬
‫وسَوهرونََ‪َ٤٨‬قالََءامنتمَلََقبلََأنَءاذنََلكمَۖ‬ ‫بَم‬ ‫بَٱلعلمنيََ‪َ٤٧‬ر ِّ َ‬ ‫قَٱ َّ‬
‫لسحرةََسجدينَ‪ََ٤٦‬قال ٓواَءامناَبر َ‬ ‫فأل َ‬
‫ِّ َّ‬ ‫َٰ‬ ‫إنَّهَۥَلكبِّيكمَٱ ََّّليَعلَّمكمَٱ ِّ‬
‫نَأيديكمَوأرجلكمَ ِّمنَخلفَوألصلبنكمَ‬ ‫لسحرََفلسوفََتعلمونََۖألق ِّطع ََّ‬
‫ٓ‬
‫َلَر ِّبناَمنقلبونَ‪٥٠‬‬‫أمجعنيََ‪َ٤٩‬قالواََّلَضِّيََۖإنَّاَإ َٰ‬
‫‪.‬موسى ‪ is mentioned before‬هارون ‪. Notice also that‬ى ‪Notice that in the first passage, all ayaat end in a‬‬
‫‪ is mentioned before‬موسى ‪. In this passage,‬ن ‪Notice also that in the second passage, all ayaat end in a‬‬
‫‪. The words are ordered such that they maintain the rhyme of the surrounding passage.‬هارون‬

‫‪There is a difference in opinion among scholars regarding word order in the Quran as it pertains to‬‬
‫‪rhyming. The two opinions are as follows:‬‬
‫‪1. Word order in the Quran can be shifted solely for the purpose of maintaining the rhyme scheme‬‬

‫‪2. There is always something in the context of a passage that makes a certain word order more‬‬
‫‪suitable. Word order is never shifted only for the purpose of rhyming.‬‬

‫َّ‬ ‫ّ‬
‫طهَقدمَهارونَلَعَ‬
‫َ‬ ‫بالنسَبَةَ َلـ"هارونَوموس" َو"موسَوهارون" َذكَرَناهاَِفَأكثَ َمَنَمَناسَبةَ َِفَسورةَ َ‬
‫َ‬
‫َّ‬ ‫موسَ(هارونَوموس)َويفَالشعراءَ(ر ِّ‬
‫ذهبواَإَلَأنهَقدمَموسَلَعَهارونَِفَ‬
‫َ‬ ‫بَموسَوهارون)‪َ.‬وقَسَمََ‬
‫َّ‬
‫أنَسورةَطهَأَغَلَبََآياتَهاَِفَاألَلَفََ(الفاصلةَالقرآنية)َويفَالشعراءَ‬ ‫طهََلواصَلََالفاصلةََالقَرآنَ ََّيةََباعَتبارََ َ‬
‫ً‬
‫طهَتكررَ َذكرَ َهارونَ َكثِّيا َوجعلَهَ َاللَ َتعاَلَ‬ ‫ََّ‬ ‫ني َنََلحَظَ َِفَسورةَ َ‬ ‫يهَهكذا‪َ.‬احلقيقةَ َِفَهاتَنيَ َالسورتَ َ‬
‫ً‬
‫رشيكاَملوسَِفَاَلبليَغََولمَيذكَرََهذاَِفَالشعراء‪َ.‬لَعَسبيلََاملَثالَِفَطهَقال‪:‬‬
‫يْأمۡ ِّريْ‪ ْ٣٢‬ك ۡيْ‬ ‫اْم ۡنْأ ۡه ِّليْ‪َٰ ْ٢٩‬ه ُرونْأ ِّخيْ‪ْ ْ٣٠‬ٱ ۡشد ُْۡدْ ِّب ِّْهۦْٓأ ۡز ِّريْ‪ْ ْ٣١‬وأ ۡش ِّر ۡكهُْفِّ ٓ‬ ‫{وْٱ ۡجعلْ ِّليْو ِّز ٗير ِّ‬
‫ص ٗيراْ‪ْ}٣٥‬‬ ‫يراْ‪ِّ ْ ْ٣٤‬إنَّكْ ُكنتْبِّناْب ِّ‬ ‫نُس ِّبحكْكثِّ ٗيراْ‪ْ ْ٣٣‬ون ۡذ ُكركْكثِّ ً‬
‫بْأنتْوأ ُخوكْبِّْ َٰايتِّيْوَلْتنِّياْفِّيْذ ِّۡك ِّريْ‪ْْ ٤٢‬ٱ ۡذهبْا ْٓإِّل َٰىْفِّ ۡرع ۡونْإِّنَّ ْهُۥْطغ َٰىْ‪ْ٤٣‬فقُوَلْْل ْهُۥْق ۡو َٗلْ‬ ‫{ٱ ۡذه ْۡ‬
‫افْأنْي ۡف ُرطْعل ۡينآْأ ۡوْأنْي ۡطغ َٰىْ‪}٤٥‬‬ ‫لَّيِّ ٗناْلَّعلَّ ْهُۥْيتذ َّك ُرْأ ۡوْي ۡخش َٰىْ‪ْ٤٤‬قاَلْْربَّنآْإِّنَّناْنخ ُ‬
‫ُّ‬
‫ي‬ ‫سوَلْر ِّبكْفأ ۡر ِّس ۡلْمْعناْبنِّ ٓ‬ ‫هاَباَلثَنَيَةَ‪{َ:‬قالَْْلْتخاف ۖٓا ْٓ ِّإنَّنِّيْمع ُكمآْأ ۡسم ُعْوأر َٰىْ‪ْ٤٦‬ف ۡأتِّياْهُْفقُوَلْٓ ِّإنَّاْر ُ‬ ‫ََّ‬ ‫َ‬
‫ك‬
‫وحي ْإِّل ۡينا ْٓأ َّنْ‬ ‫ى ْ‪ْ ٤٧‬إِّنَّا ْق ۡد ْأ ُ ِّ‬ ‫س َٰل ُْم ْعل َٰى ْم ِّن ْٱتَّبعْ ْٱ ۡل ُهد َْٰٓ‬‫نْربِّ ۖٓك ْوْٱل َّ‬‫ْم َّ‬ ‫إِّ ۡس َٰ ٓر ِّءيل ْوَل ْتُعذ ِّۡب ُه ۡۖٓم ْق ۡد ِّ‬
‫ْج ۡئ َٰنك ْبِّْاي ٖة ِّ‬
‫ابْعل َٰىْمنْكذَّبْوتولَّ َٰىْ‪}٤٨‬‬ ‫ٱ ۡلعذ ْ‬
‫ِّيْأ ۡعط َٰىْ ُك َّل‬ ‫اْي ُموس َٰىْ‪ْ٤٩‬قالْْربُّناْٱلَّذ ْٓ‬ ‫نْربُّ ُكم َٰ‬‫اَلثَنَيَةَ‪{َ:‬قالْفم َّ‬ ‫َحىتَخَطابََفرعونََاكنََلهَماَلَعَسبيلََ ََّ‬
‫ش ۡيءٍ ْخ ۡلق ْهُۥْث ُ َّمْهد َٰىْ‪ْ}٥٠‬‬
‫ض ُكمْبِّ ِّس ۡح ِّرهِّماْوي ۡذهباْبِّط ِّريقتِّ ُْك ُمْٱ ۡل ُم ۡثل َْٰ‬ ‫انْأنْي ُۡخ ِّرجا ُك ِّ‬
‫مْم ۡنْأ ۡر ِّ‬ ‫{قالُواْإ ۡن َٰ َٰ‬
‫ىْ‪}٦٣‬‬ ‫ْهذ ِّنْل َٰس ِّح َٰر ِّنْي ُِّريد ِّ‬ ‫ٓ ِّ‬
‫يقْص ۡد ِّريْوَلْينط ِّل ُقْ ِّلسا ِّنيْفأ ۡر ِّس ۡلْ ِّإل َٰى َٰ‬ ‫ً‬
‫اف‬ ‫يْذ ۢن ‪ٞ‬بْفأخ ُ‬ ‫ْه ُرونْ‪ْْ١٣‬ول ُه ۡمْعل َّ‬ ‫ض ُْ‬ ‫ِفَالشعراءَمرةَقالََ{وي ِّ‬
‫َ‬
‫بْٱ ۡل َٰعل ِّمينْْ‬ ‫سولُْر ِّ‬ ‫وَلْإِّنَّاْر ُ‬‫َّلْفْٱ ۡذهباْْبِّ َٰايتِّن ۖٓا ْٓإِّنَّاْمع ُكمْ ُّم ۡست ِّمعُونْ‪ْ١٥‬ف ۡأتِّياْفِّ ۡرع ۡونْفقُ ٓ‬ ‫ونْ‪ْ١٤‬قالْْك َّ ۖٓ‬ ‫أنْي ۡقتُلُ ِّ‬
‫يْ ِّإ ۡس َٰ ٓر ِّءيلْ‪ }١٧‬فقط‪َ َ.‬‬ ‫نْأ ۡر ِّس ۡلْمعناْب ِّن ٓ‬ ‫‪ْ١٦‬أ ْۡ‬

‫‪118‬‬
 ‫ُّ‬
‫جهَ َإََل َموس َ{قالْ ْل ِّئ ِّن ْٱتَّخ ۡذتْ ْ ِّإ َٰل ًها ْغ ۡي ِّري َْل ۡجعلنَّك ِّ‬
‫ْمن‬ ‫َك َالالكمَ َمَعَ َموس َواخلَطابَ َمَوَ ََّ‬ ‫وابلايق َ‬
‫ٱ ۡلم ۡس ُجونِّينْْ‪}٢٩‬‬
‫{قالْْ ِّل ۡلم ِّ‬
‫َلْح ۡول ْهُۥْٓإِّ َّن َٰ‬
‫ْهذاْل َٰس ِّح ٌرْع ِّل ‪ٞ‬يمْ‪ْ}٣٤‬لمَيقَلََ"ساحَرَانَ"‪َ.‬‬
‫ً‬
‫إضافةَإَلَمََلحَظَةََأَخَرَى‪َِ،‬فَسورةََطهَتبدأََالسورةََبـ(طه)َفيهاَحرفََمنَحروفََهارونََ(اهلاء)َلَيَسََ‬ ‫َ‬
‫فيهاَحرفَ َمنَحروفَ َمَوسَويفَالشعراءَ َتبدأَ َبـ(طسم)َفيهاَحرفَ َمنَحروفَ َموسَوليسَ َفيهاَمنَ‬
‫حروفََهارونَ‪َ،‬هذاَكَمََلحَظَةَََعَ ََّمةَ‪َ .‬‬

‫ملساتَبيانيةَ‪َ-‬فاضلَصالحَالسامرايئ َ‬

‫‪119‬‬
 CHAPTER 11
‫الطباق واملقابلة‬
I NTRODUCTION
There is an Arabic expression that goes as such:
ُ ُ ِّ
‫األشياء‬ ‫بِ ِضدها تعرف‬

Things are known by their opposites.

This is the principal upon which the concepts of ‫ الطباق واملقابلة‬are built.

➢ ‫ الطباق‬is the juxtaposition of two contrasting ideas.

➢ ‫ املقابلة‬is the juxtaposition of a series of contrasting ideas.

In simple terms, it is the placement of ideas side-by-side for the purpose of contrasting.

Ideas are made clearer and more emphatic when contrasted with their opposites.

‫الطباق‬
Let us begin by studying ‫الطباق‬. There are two types of ‫طباق‬. They are:

➢ ‫ طباق اإلجياب‬- the juxtaposition of contrasting ideas in a positive sentence

➢ ‫ طباق السلب‬- the juxtaposition of contrasting ideas in a negative sentence

C ONTRASTING I DEAS - ‫طباق اإلجياب‬

‫ طباق اإلجياب‬is the juxtaposition of two contrasting ideas in a sentence that is not grammatically negated.
‫ طباق اإلجياب‬can happen between two ‫ أسماء‬or between two ‫ أفعال‬or between two ‫حروف‬. Take a look at
the following examples.

ُ ُ َ َ َ
١٨ … ۚ‫َوَت َسبُ ُهم أيقاظا َوهم ُرقود‬

120
 And you think they are awake while they are deep asleep...

َ َ َ َ َ َ ُ ُ َّ َ َ
٤٣ ‫حك َوأبكى‬ ‫وأنهۥ هو أض‬
And that He is the one who causes [people] to laugh and causes [people] to cry.

َ َ َ َ
٢٨٦ … ۚ‫…ل َها َما ك َسبَت َو َعلي َها َما ٱكت َسبَت‬
It will have the consequences of what it gained and will bear the burden of what it earned.

Notice that in the three examples above, the first case of ‫ طباق‬is between ‫أسماء‬, the second is between ‫أفعال‬
and the third is between ‫حروف‬.

‫طباق السلب‬
‫ طباق السلب‬is when the contrast occurs between a word and its negated version. Take a look at the
following examples.

َّ َ َ ُ َ َ َ َ َ ُ َ َ
١٠٨… ‫ّلل‬ ِ ‫يستخفون ِم َن ٱ َّنل‬
ِ ‫اس وَل يستخفون ِمن ٱ‬
They hide from the people and they do not hide from Allah...

َ ُ َ َ ََ
١٥٠… ‫… فَل تشوهم َوٱخشو ِن‬
...so do not fear them, but fear Me…

‫املقابلة‬
The only difference between ‫ اإلطباق‬and ‫ املقابلة‬is that ‫ اإلطباق‬is the juxtaposition of two things, whereas
‫ املقابلة‬is the juxtaposition of a series of things. Take a look at the following examples.

٩ ‫سن‬ َ َ‫ َوأَ َّما َمن ََب َل َوٱست‬٧ ‫ِّسى‬

َ ُ ‫ َو َك َّذ َب باحل‬٨ ‫غن‬ َ ُ ‫ َو َص َّد َق باحل‬٥ ‫فَأَ َّما َمن أَع َطى َوٱ َّت َق‬
ُ ِّ َ‫ فَ َسنُي‬٦ ‫سن‬
َ ُ‫ِّسهۥُ لِلي‬
ِ ِ ِ
َ ُ ُ ُ ِّ َ ُ َ َ
١٠ ‫فسنيِّسهۥ لِلعِّسى‬

121
As for the one who gave and had taqwa and believed in the best, then We will make the path
to ease easy for him. As for the one who was stingy and considered himself free of need and
denied the best, then we will make the path to hardship easy for him.

There are four contrasts in the ayah above:

‫اليِّسى والعِّسى‬ ‫صدق وكذب‬ ‫اتق واستغن‬ ‫أعطى و َبل‬

َ
٨٢ ‫كسبُون‬َ ُ َ َ ٓ َ َ ُ َ ُ َ َ َ
ِ ‫فليضحكوا ق ِليَل َولَبكوا كثِريا ج َزا َء بِما َكنوا ي‬
So let them laugh a little and cry a lot as a compensation for what they used to ear.

There are two contrasts in the ayah above:

‫قليَل وكثريا‬ ‫فليضحكوا ولبكوا‬

‫ ط ب ق‬in family III means “to contrast”.

‫ ق ب ل‬in family III means “to face” or “to compare”. The image is that of a series of the
different elements being compared facing each other or paralleling each other.

‫ و ج ب‬in family IV means “to be positive”. ‫ طباق اإلجياب‬is named as such because there is
no negation involved.

‫ س ل ب‬in family I means “to be negative. ‫ طباق السلب‬is named as such because it involves
grammatical negation.

122
 ‫‪ in the ayaat below‬طباق‪/‬مقابلة ‪Find the cases of‬‬

‫َ‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫َّ ُ َ َ‬ ‫َّ َ َ ُ‬ ‫َّ َ َ َّ ُ‬

‫اْلَلغ ۚ َواللـه يعل ُم َما تب ُدون َو َما تكتُ ُمون ‪٩٩‬‬ ‫ول ِإَل‬
‫ما لَع الرس ِ‬ ‫‪.1‬‬

‫َ َّ ُ‬ ‫َ َ َ َ ُ ُّ َ ً َ ُ َ َ ٌّ َّ ُ‬ ‫َ َ َ َ َ َ ُ َ ً َ ُ َ َ ٌ َّ ُ‬ ‫َ ُ ُ ُ ٌ َّ ُ‬ ‫ُ َ ََ ُ‬
‫َتبوا شيئا وهو َش لكم ۚ واللـه‬ ‫ك ِتب عليك ُم ال ِقتال َوه َو كره لكم ۚ وعَس أن تكرهوا شيئا وهو خري لكم ۚ وعَس أن ِ‬ ‫‪.2‬‬
‫َ َ َ َ َ َ َ‬
‫يعل ُم َوأنتُم َل تعل ُمون ‪٢١٦‬‬

‫َ َ َ َ ُ ُ َ ُُ َ‬ ‫َ َ َ َ ُّ ُ ُ ٌ َ َ َ ُّ ُ ُ ٌ َ َ َّ َّ َ َ َّ ُ ُ ُ ُ َ َ َ ُ َ َ َ ُ َ ُ ُ‬
‫اَّلين اسودت وجوههم أكفرتم بعد إِيمانِكم فذوقوا العذاب بِما كنتم تكفرون ‪١٠٦‬‬
‫يوم تبيض وجوه وتسود وجوه ۚ فأما ِ‬ ‫‪.3‬‬

‫َ َ ُ ُ َ َ ُ َ َ َ ُ ُ َ َ َ َ َ ٍّ َ َ ُ ُ‬
‫ول ُذوقُوا َع َذ َ‬
‫اب احل َ‬
‫َ‬
‫ري َو ََن ُن أغ ِنيَ ُ‬ ‫َّ َ َ َ َّ ُ َ َ َّ َ َ ُ َّ َّ َ‬
‫ـه فَق ٌ‬
‫يق‬
‫ِ ِ‬‫ر‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ق‬ ‫ح‬ ‫ري‬‫غ‬‫ب‬
‫ِ ِ ِ‬‫اء‬‫ي‬‫نب‬ ‫األ‬ ‫م‬ ‫ه‬‫ل‬‫ت‬‫ق‬‫و‬ ‫وا‬‫ال‬‫ق‬ ‫ا‬‫م‬ ‫ب‬‫ت‬‫ك‬ ‫ن‬‫س‬ ‫ۚ‬ ‫اء‬ ‫ِ‬ ‫اَّلين قالوا ِإن الل‬
‫لقد س ِمع اللـه قول ِ‬ ‫‪.4‬‬

‫‪١٨١‬‬

‫َ َ َ َ ُ َ َ َّ‬ ‫ُ َ َ‬ ‫ك أَ ََّل يَ َّز ََّّك ‪َ ٧‬وأَ َّما َمن َج َ‬

‫ََ ََ َ‬ ‫َ َ َ َ َ َ ُ َ َّ‬ ‫َ‬
‫نت عنه تلَّه ‪١٠‬‬ ‫اء َك يَس ََع ‪َ ٨‬وه َو َيَش ‪ ٩‬فأ‬ ‫َل ت َصدى ‪ ٦‬وما علي‬ ‫أ َّما َم ِن استغن ‪ ٥‬فأنت‬ ‫‪.5‬‬

‫َ ُ َ‬ ‫َ ُّ َ ُ َّ َّ َ َ َ‬ ‫َ َ َ َ َ َ َ ُّ‬
‫الظلُ َ‬ ‫احلَم ُد للَّـه َّاَّلي َخلَ َق َّ‬
‫ين كف ُروا بِ َر ٍّبِ ِهم يع ِدلون ‪١‬‬ ‫اَّل‬
‫ات وانلور ۚ ثم ِ‬
‫ِ‬ ‫م‬ ‫ل‬‫ع‬ ‫ج‬ ‫و‬ ‫ض‬ ‫ر‬‫األ‬‫و‬ ‫ات‬
‫ِ‬
‫الس َم َ‬
‫او‬ ‫ِ ِ ِ‬ ‫‪.6‬‬

‫‪123‬‬
 ‫الطباق واملقابلة‬

‫املقابلة‬ ‫الطباق‬
contrast between two
contrast between a series
of things elements

‫طباق اإلجياب‬
juxtaposing two
contrasting things

‫طباق السلب‬
juxtaposing
something with its
negated version

124
 CHAPTER 12
‫أسلوب احلكيم‬
I NTRODUCTION
‫ أسلوب احلكيم‬is rejecting the premise of a question and answering it in an unexpected way so as to
redirect the thought process of the questioner. The use of ‫ أسلوب احلكيم‬gives the questioner a real sense
of perspective.

‫ أسلوب‬means “literary style”. ‫ أسلوب احلكيم‬literally means “the style of the wise,” because
refusing to operate within the unsound premises of the question of a questioner is wise.

‫ أسلوب احلكيم‬IN T H E Q UR ’ AN
‫ أسلوب احلكيم‬is used often in the Quran. Take a look at the following examples.

َ ُ َ ُ َ ٓ َُ َ َ َ َ ‫َ َ َ ذ َ َ َ ُ َ َ ٓ َ َ َ َ ٓ ُ َ َ َ َ َ َ َٰٓ َ ُ َ َ َ َ ذ‬
‫ِف أنف ِس ِهم َوعتَو عتُ ّوا ك ِبريا‬ِ ‫وا‬‫كَب‬ ‫ت‬ ‫س‬ ‫ٱ‬ ‫د‬
ِ ‫ق‬ ‫نزل علينا ٱلمل ِئكة أو نرى ربناۗ ل‬
ِ ‫َّلين َل يرجون لِقاءنا لوَل أ‬
ِ ‫۞وقال ٱ‬
٢٢ ‫جورا‬ ُ ‫ون حجرا ذَّم‬ َ ُ ََُ َ
‫جر ِمي ويقول‬ ُ ِّ َ َ َ ُ َ َ َ َٰٓ َ َ َ َ َ َ َ
ِ ِ ‫ يوم يرون ٱلملئِكة َل بشى يومئِذ للم‬٢١
And those who do not expect to meet us said, “Why were angels not sent down on us or why do
we not see our Master?” They have certainly become arrogant within themselves and have become
greatly insolent! The day on which they will see the angels, there will be absolutely no good news
for the criminals on that day, and they [the angels] will say “A complete restriction [on good]!”

Rather than operating within the bounds of the question and giving a list of reasons as to why angels have
not been sent down or why humans do not get see their God, Allah informs of the reality of the day on
which humans will come in contact with angels [at death] and of the reality of the day on which humans
will meet their lord [the Day of Judgement].

125
 ‫َ ُ‬ ‫َ ُ َ َ َ َ ُ ُ َ ُ َ ٓ َ َ ُ ِّ َ َ َ َ َ َ‬
‫يلۗ َو َما تف َعلوا‬‫ب‬
‫ِ ِ‬
‫ي َوٱلَتَ َم َوٱل َم َسكي َوٱبن ٱ ذ‬
‫لس‬ ‫ِ‬ ‫ِ ِ‬
‫قرب َ‬
‫ِ‬
‫َ‬ ‫ل‬ ‫ين وٱ‬‫يسَلونك ماذا ين ِفقونۗ قل ما أنفقتم من خري ف ِللو ِِل ِ‬
‫من َخري فَإ ذن ٱ ذ َ‬
‫ّلل بِ ِهۦ َع ِليم ‪٢١٥‬‬ ‫ِ‬ ‫ِ‬
‫‪They ask you what they should spend. Say, “Whatever you spend, then it should be for the‬‬
‫‪parents, relatives, orphans, the needy, and travelers. And whatever you do of good, then no‬‬
‫‪doubt, Allah is knowing of it.‬‬

‫‪Allah answers this question in such a way so as to shift focus from what should be spent toward who the‬‬
‫‪recipients of the spending should be. The answer also highlights the idea that no matter the amount, Allah‬‬
‫‪sees it and will reward for it.‬‬

‫ُ ُ َ‬ ‫ُُ َ‬ ‫ُّ َ َ ُ‬ ‫َ‬ ‫َ َ ِّ َ َ‬ ‫َ ََ ُ ذ‬ ‫ذ ُ‬ ‫َ‬ ‫َ َُ َ َ‬

‫ورها‬
‫اس واحلج وليس ال َِب بِأن تأتوا اْليوت ِمن ظه ِ‬ ‫{يسألونك ع ِن ال ِهل ِة قل ِِه موا ِقيت ل ِلن ِ‬
‫َّ َ ُ ُ ُ َ‬ ‫ذ‬ ‫َ‬ ‫ُ‬ ‫ذ‬ ‫َ‬ ‫ََ ذ ذ َ ذَ َ ُ ُ َ‬
‫حون}‬ ‫اْليُوت ِمن أب َوابِ َها َواتقوا اّلل لعلكم تف ِل‬ ‫كن ال َِب م ِن اتَق وأتوا‬‫ول ِ‬
‫قال اإلمام القرطيب ‪ -‬رمحه اهلل ‪ : -‬هذا مما سأل عنه الهود واعرتضوا به انليب ‪ -‬صىل اهلل عليه‬
‫وسلم ‪ -‬فقال معاذ ‪ -‬ريض اهلل عنه ‪ : -‬يا رسول اهلل إن الهود تغشانا ويكرثون مسأتلنا عن‬
‫ً‬
‫الهلة‪ ،‬فما بال اهلالل يبدو دقيقا ثم يزيد حىت يستوي ويستدير ثم ينتقص حىت يعود كما اكن؟‬
‫فأنزل اهلل هذه اآلية‪ ،‬وقيل‪ :‬إن سبب نزوهلا سؤال قوم من املسلمي انليب ‪ -‬صىل اهلل عليه وسلم‬
‫‪ -‬عن اهلالل وما سبب َّماقه وكماهل وخمالفته حلال الشمس‪ ،‬قاهل ابن عباس و قتادة والربيع‬
‫وغريهم‬

‫‪Look at the following ayaat. Observe how the questions are being addressed. Discuss your‬‬
‫‪observations with your partner.‬‬

‫ذ َ‬
‫لم ِإَل ق ِليال ‪٨٥‬‬ ‫وح ِمن أَ َ ِّ َ َ ٓ ُ ُ ِّ َ‬
‫وحۗ قُل ٱ ُّلر ُ‬ ‫ُ َ َ‬
‫َويَسئَلونك َع ِن ٱ ُّلر ِ‬
‫مر رّب وما أوتِيتم من ٱل ِع ِ‬
‫ِ‬ ‫ِ‬

‫َٓ َ‬ ‫فصفا ‪ ١٠٦‬ذَل تَ َرى ف َ‬ ‫ََ َُ َ َ‬

‫ك َعن ٱجلبَال َف ُقل يَنس ُف َها َر ِّّب نَسفا ‪َ ١٠٥‬فيَ َذ ُر َها قَااع َص َ‬
‫يها ِع َوجا َوَل أمتا ‪١٠٧‬‬ ‫ِ‬ ‫ِ‬ ‫ِ ِ ِ‬ ‫ويسئلون‬

‫‪126‬‬
 ‫َُ َ َ َ‬ ‫ذ‬ ‫اس َوإث ُم ُه َما أَك َ ُ‬ ‫َ ٌ َ ٌ َََ ُ ذ‬ ‫ُ‬ ‫َ َُ َ َ‬
‫َب ِمن نف ِع ِه َما ۗ َويَسألونك َماذا‬ ‫لن‬
‫ِ ِ ِ ِ‬ ‫ل‬ ‫ع‬ ‫ف‬ ‫ا‬‫ن‬‫م‬‫و‬ ‫ري‬‫ب‬‫ِ‬ ‫ك‬ ‫م‬ ‫ث‬ ‫إ‬ ‫ا‬‫م‬
‫ِ ِ ِ‬‫يه‬‫ف‬ ‫ل‬ ‫ق‬ ‫ۗ‬ ‫س‬
‫ِ ِ‬ ‫ي‬ ‫ك َعن اْلَمر َوال َ‬
‫م‬ ‫ِ‬ ‫ِ‬ ‫يسألون‬
‫َ َ َ َ َ َُّ ُ ذ ُ َ ُ ُ َ ََ ذ ُ َََ ذ َ‬ ‫ُ ُ َ ُ‬
‫ات لعلكم تتفك ُرون ‪٢١٩‬‬ ‫ين ِفقون ق ِل العفو ۗ كذلِك يب ِي اللـه لكم اآلي ِ‬

‫ُ َ‬
‫جلون ‪١٤‬‬
‫َ َ‬ ‫ُ ُ‬ ‫َ َ ذ‬ ‫ََ ُ‬ ‫ُ ُ‬
‫ذ‬ ‫ُ َُ َ‬ ‫ََ‬ ‫َ َ ُ‬ ‫َ َُ َ َذ َ َ ُ ّ‬
‫اَّلي كنتم بِ ِه تستع ِ‬
‫ار يفتنون ‪ ١٣‬ذوقوا ِفتنتكم هـذا ِ‬
‫ين ‪ ١٢‬يوم هم لَع انل ِ‬
‫ِل ِ‬
‫يسألون أيان يوم ا ِ‬

‫‪127‬‬
 CHAPTER 13
‫اتلهكم‬
I NTRODUCTION
Sarcastic irony is a literary device that involves the deliberate use of language that sharply contrasts
expectation or reality. Sarcastic irony is used in various ways in the Quran. Below are the categories of
sarcastic irony that we will explore:

1. Using a ‫ فعل‬Ironically

2. Using an ‫ اسم‬Ironically

3. Irony in Questions

4. Irony in ‫األمر وانليه‬

5. Irony in Praise

Sarcastic irony can be used for various purposes. It can be used to communicate displeasure, to insult,
to cause feelings of regret, to make a more emphasized assertion to the truth, or to mock an idea.

Let us look at examples from each of the categories of sarcastic irony listed above then let us
understand why it is used in each instance.

U SING A ‫ فعل‬I R ONICALLY

َ َ َ ْ َ َ َ ‫ََِ ذ‬
٣ ‫اب أ رِل ٍم‬ ُ
ٍ ‫َّلين كفروا برعذ‬
‫ّش ٱ ر‬
‫… وب ر‬
...and give the ones who disbelieve the good news of a great punishment.

َ َٰ َ َٰ َ ُ ُ َ ‫ذ‬ ُ َ ُ ُ َ ْ ُ َ َ َ ُ َ َٰ َ َ َ ْ ُ َ َ َ ‫ُ ُ ْ ذ‬
٢٣ ‫يم‬‫ح‬
‫ر ر‬ ‫جل‬ ‫ٱ‬ ‫ط‬
‫ر‬ ‫ص‬ ‫ر‬ ‫َل‬ ‫إ‬
‫ر‬ ‫م‬‫وه‬‫هد‬‫ٱ‬‫ف‬ ‫ّلل‬
‫ر ر‬‫ٱ‬ ‫ون‬‫د‬ ‫ن‬ ‫م‬
‫ر‬ ٢٢ ‫ون‬‫َّلين ظلموا وأزوجهم وما َكنوا يعبد‬ ‫۞ٱحّشوا ٱ ر‬
Gather the ones who oppressed along with what their kind and what they used to worship other
than Allah, then guide them to the path of the fire.

128
 َ ُ ْ ُ َ ُ ‫َ ُِ َ ُذ‬
٣٦ ‫ار َما َكنوا يَف َعلون‬‫هل ثوب ٱلكف‬
Have the disbelievers been rewarded for what they used to do?

The ayaat above show three cases in which a positive ‫ فعل‬is used in a negative way, sarcastically.
Normally, ‫ تبشري‬is used with jannah, ‫ هداية‬leads to jannah, and ‫ ثواب‬is given in exchange for good deeds.
Here, however, the ‫ أفعال‬are paired with the opposite of that which is expected. The usage of these ‫أفعال‬
carries the following implications:

1. Expresses that those who rejected the prospect for real ‫ هداية‬,‫تبشري‬, and ‫ ثواب‬will have this alternate
“‫ هداية‬,‫تبشري‬, and ‫”ثواب‬

2. Expresses anger and displeasure of their rejection in a scathing way

3. Highlights the fact that they are choosing the opposite of what they ought to be choosing by
mentioning that opposite.

4. Highlights the fact that there is an alternative to what they choose

U SING AN ‫ اسم‬I RONICALLY

َ ُ َٰ َ َ َ ُُ َ َ ُ ََ ُّ َ ِ َ َ َ ُ َٓ َ ُ ِ َ ُ َ ُّ ٓ ‫ُ ذ ذ ُ َ ُّ َ ذ‬
‫ّشبون‬
‫ ف ر‬٥٣ ‫ فم رالون رمنها ٱلطون‬٥٢ ‫ أل ركلون رمن شجر من زقوم‬٥١ ‫ثم إرنكم أيها ٱلضالون ٱلمكذبون‬
٥٦ ‫ين‬ ِ ‫ َ َٰه َذا نُ ُزل ُ ُهم يَو َم ٱ‬٥٥ ‫ون ُش َب ٱلهيم‬
‫دل‬ ‫ر‬
َ ُ َٰ َ َ
‫ب‬ ‫ّش‬ ‫ف‬ ٥٤ ‫يم‬
‫ر‬ ‫م‬‫ر‬ َ ‫َعلَي ره رم َن ٱل‬
‫ر‬ ‫ر‬ ‫ر‬
Then no doubt you lost deniers, you will most certainly be eating from a tree of zaqqum. Then you
will be filling your stomachs with it. Then you will be drinking some scalding water on top of that.
Then you will be drinking like thirsty camels. This is their hospitality on the day of recompense.

ُ َ ‫َمتََٰع قَليل ُث ذم َمأ َوى َٰ ُهم َج َه ذن ُمۖ َوب‬

١٩٧ ‫ئس ٱل رم َهاد‬ ‫ر‬ ‫ر‬
It is a small enjoyment, then their place of refuge is the fire, and what a terrible resting place.

As with the examples in the previous section, the words ‫ مأوى‬,‫نزل‬, and ‫ رمهاد‬, which are generally positive
words, are used in a negative context sarcastically. The rhetorical effects of this usage are similar to the
effects listed for the examples in the previous section.

َ ُ َ ْ ُ َ ُ ُ َ َ َ َٰ َ ُ ُ َ ُ َ َ َ َ َ َ
٦٣ ‫نطقون‬
‫قال بل فعلهۥ ك ربريهم هذا فسئلوهم رإن َكنوا ي ر‬
He said, “Rather, this chief of theirs did it, so ask them if they can utter.”

129
 Ibrahim (AS) uses the human pronoun (‫ )هم‬for idols, which would normally be referred to using the
singular feminine pronoun as is customary for inanimate plurals. He does so sarcastically to mock the idea
that human and even superhuman traits are attributed to a slab of stone.

I RONY IN Q UES TIONS

َ ُ َ َ ْ ُ َ َ َ ُ ُ َ َٰ َ َ ُ ‫ين ٱ ذَّتَ ُذوا ْ من ُدون ٱ ذّلل قُر َبانًا َءال َه َةۖ بَل َضلُّوا ْ َع‬
َ ‫َّل‬‫ََ َ َ َ َ ُ ذ‬
٢٨ ‫فَتون‬ ‫نهمۖ وذلرك رإفكهم وما َكنوا ي‬ ‫ر‬ ‫ر ر‬ ‫ر‬ ‫َصه ُم ٱ ر‬ ‫فلول ن‬
Then why didn’t the ones they took as mediators other than Allah help them? Rather, they
became lost from them. That is their falsehood and their fabrications.

The sarcasm in the question posed in the ayah above provokes thought. It is meant to help those who are
being questioned understand the folly of their thought. The sarcasm also serves to ridicule the very idea of
taking idols as intercessors.

ُ َ َ ََ
ُ ‫اد يُب‬
٥٢ ‫ني‬ ‫ك‬ ‫ي‬ ‫ل‬‫و‬ ‫ني‬ ‫ه‬ َ ‫أَم أَنَا َخري ِمن َ َٰه َذا ٱ ذَّلي ُه َو‬
‫م‬
‫ر‬ ‫ر‬ ‫ر‬
Or am I not better than this one who is lowly and can hardly articulate?

In the quote above, Pharoah uses sarcasm to ridicule Musa (AS) and to demonstrate the absurdity (in his
perception) of a “lowly” person being followed and given precedence over an “ultimate” ruler.

َ ‫لَقۖ َو َما ٓ أَنتُم ب ُمعجز‬

٥٣ ‫ين‬
َ ُ‫ََِٓ ذ‬
‫ه‬ ‫ن‬ ‫إ‬ ‫ّب‬‫ر‬‫و‬ ‫ي‬ ‫إ‬
ُ َ ُ ٌّ َ َ َ َ ُ َ َ َ
‫ر ر ر‬ ‫ۥ‬ ‫ر‬ ‫۞ويستنبئونك أحق هوۖ ق ر‬
‫ل‬
They ask you, “Is it really true?” Say, “Yes, by my master it is most definitely true and you will
not at weaken (the faith) in the slightest!”

The question that the disbelievers pose to the Prophet ‫ ﷺ‬is nothing more than a form a mockery and
denial. In asking the question, they meant only to belittle and show their disdain for the ideas with which
he came.

I RONY IN ‫األمر وانليه‬

َ ُ َ َ ُ
َ ‫رسل‬ ٓ َ ُ َ َ َ ُ َٰ َ َٰ َ ْ ُ َ ِ َ َ‫َف َع َق ُروا ْ ٱ ذنلاقَ َة َو َعتَوا ْ َعن أ‬
٧٧ ‫ني‬ ‫مر رب رهم َوقالوا يص رلح ٱئترنا برما ت رعدنا رإن كنت رمن ٱلم ر‬
‫ر‬
Then they slaughtered the she-camel and were insolent regarding their Master’s command and
they said, “Salih, bring us what you are promising us if you really are from those who are sent!”

130
 The sarcastic request of the people of Salih for a punishment was their way of mocking him and showing
their skepticism and unwillingness to follow him.

َ ُ َ ْ ُ َ ُ ُ َ َ َ َٰ َ ُ ُ َ ُ َ َ َ َ َ َ
٦٣ ‫نطقون‬
‫قال بل فعلهۥ ك ربريهم هذا فسئلوهم إرن َكنوا ي ر‬
He said, “Rather, this chief of theirs did it, so ask them if they are able to speak!”

The command that Ibrahim (AS) issues is a thought provoking challenge that is meant to get his people to
think about the helplessness of their idols.

I RONY IN P RAI SE
There are cases in which praise is given sarcastically to insult and to convey one’s disdain, as in the ayah
below. In this ayah, the children of Israel refer to Jesus as “the prophet of Allah.” They did not believe in
his prophethood, but they referred to him this way while boasting that they had succeeded in killing him
as a form of scorn.
ْ ََُ َ ‫َ ذ ذ‬ َُ َ ِ ُ َٰ َ َ ُ ُ َ َ َ َ ُ ُ َ َ َ َ ‫َ َ َ َ َ ُ َ ذ‬ َ َ َ َ ََ ‫ذ‬ ََ
‫َّلين ٱختلفوا‬
‫كن شبه لهمۖ و رإن ٱ ر‬ ‫ّلل وما قتلوه وما صلبوه ول ر‬ ‫وقول ر رهم رإنا قتلنا ٱلم رسيح رعيَس ٱبن مريم رسول ٱ ر‬
َ ُ ََُ ََ ِ ‫ذ َِ َ ذ‬ َُ َ ُ ِ َ َ
١٥٧ ‫وه يَ رقينا‬‫لم رإل ٱتباع ٱلظنۖ وما قتل‬ ٍ ‫رفي ره ل رِف شك منهۖ ما لهم بر رهۦ رمن رع‬
And their saying, “No doubt WE killed the Messiah, Jesus, the son of Mary, the prophet of
Allah”...

ُ ‫كر‬َ ُ َ َ َ َ ‫ُ ذ‬
٤٩ ‫يم‬ ‫ذق إرنك أنت ٱلع رزيز ٱل ر‬
Taste! No doubt, YOU are the mighty and the noble!

Take a look at the following ayaat. What kind of sarcasm/irony is being used? Why do you think it is
being used in this context? What effect does this usage have?

ُ ْ َ ْ َ‫كم ف‬
ۖ‫اتل رم ُسوا نورا‬
ُ ََٓ َ ْ ُ
‫رجعوا وراء‬
َ ُ ُّ َ َ َ ُ ُ ْ ُ َ َ َ ‫تل ذ‬ ُ َٰ َ َٰ َ ُ َ ُ َٰ َ ُ ُ ُ َ َ َ
‫يوم يقول ٱلمن رفقون َوٱلمن رفق ر ر‬
‫وركم رقيل ٱ ر‬ ‫َّلين ءامنوا ٱنظرونا نقت ربس رمن ن ر‬
َ ‫مح ُة َو َ َٰظه ُرهۥُ من قبَله ٱ‬
ُ ‫لع َذ‬ َ ‫اب بَاطنُ ُهۥ فيه ٱ ذلر‬ ‫ذ‬ َ ُ َ
١٣ ‫اب‬ ‫ر ر ر رر‬ ‫ر ر ر‬ ‫ُض َب بَين ُهم ب ر ُسور ۥ‬
ُ َ‫ّلُ ب‬
‫ف ر‬

َٰ َ ُ ُ
َ ‫ص دق‬ ‫ذ‬ ُ ِ ُ َٓ َ َ ُ ْ ُ َ ِ ِ َ ُ ْ ُ َ َ ‫َع َع‬ ََ َ ‫ِذ‬ َ ُ ُ
٢٣ ‫ني‬‫ّلل رإن كنتم ر ر‬
‫ون ٱ ر‬ ‫َو رإن كنتم رف ريب مما ن ذزنلَا َٰ ر‬
‫بدنا فأتوا برسورة من مث رل رۦه وٱدعوا شهداءكم من د ر‬

َ َ َ َ َ َٓ ‫َ َ ِ َ ذ‬ َ ََ ََ َ ‫َ َ َ َٰ َ ُ َ ذ‬ ‫َ ُ ْ ذُ ذ‬
٣٢ ‫اب أ رِلم‬
ٍ ‫ذ‬ ‫ع‬‫ر‬ ‫ب‬ ‫ا‬‫ن‬‫ت‬
‫ر‬ ‫ئ‬‫ٱ‬ ‫و‬
‫ر‬ ‫أ‬ ‫ء‬
‫ر‬ ‫ا‬‫م‬ ‫لس‬‫ٱ‬ ‫ن‬ ‫م‬ ‫ة‬‫ار‬‫ج‬ ‫ح‬
‫ر‬ ‫ا‬ ‫ن‬‫ي‬‫ل‬‫ع‬ ‫ر‬ ‫مط‬
‫ر‬ ‫َو رإذ قالوا ٱللهم رإن َكن هذا هو ٱلَق رمن رع ر‬
‫ندك فأ‬

131
 ‫ُ‬ ‫َذَ ُ ُ ِ َ ََ َ َ َ َُ َ ََُِ َ ذ َ‬ ‫ذُ َ َ ُ ُ ُ ذ‬ ‫َ َ َ َ ُ َُ َ َ َ َ َ َ َ ُ‬
‫يديَكم‬
‫ر‬ ‫أ‬ ‫ن‬ ‫ع‬‫ط‬ ‫ق‬‫أل‬ ‫ۖ‬ ‫ون‬‫م‬‫عل‬‫ت‬ ‫ف‬‫و‬ ‫س‬ ‫ل‬ ‫ف‬ ‫حر‬ ‫لس‬‫ٱ‬ ‫م‬ ‫ك‬ ‫م‬ ‫ل‬‫ع‬ ‫ي‬‫َّل‬
‫ر‬ ‫ٱ‬ ‫م‬‫ك‬ ‫ري‬‫ب‬‫ر‬ ‫ك‬ ‫ل‬ ‫ه‬
‫ۥ‬ ‫ن‬ ‫إ‬
‫ر‬ ‫ۖ‬ ‫م‬ ‫ك‬ ‫ّل قبل أن ءاذن ل‬
‫قال ءامنتم ۥ‬
‫مجع َ‬
‫َ‬ ‫َ‬ ‫َ َ َِذ ُ‬‫ُ‬ ‫َٰ‬ ‫َ‬ ‫ُ َ ُ ِ‬ ‫َ‬
‫ني ‪٤٩‬‬ ‫َوأرجلكم من رخلف َوألصلبنكم أ ر‬

‫ُ ُ َ َٰ‬
‫ص دق َ‬ ‫ُ‬ ‫َ َ ُ ُ َ َ َ َٰ َ َٰ َ‬
‫ني ‪٣٨‬‬‫َت هذا ٱ َلوعد إرن كنتم ر ر‬ ‫ويقولون م‬

‫صدق َ‬‫ُ ُ َ َٰ‬ ‫َ َ َٰ ذ َ ذ ُ َ ُ ْ ُ َ َٰ َ ُ‬ ‫َ‬ ‫ذ َٓ‬ ‫َذ َ َ ُْ َ َ ُ ُ ُ َ َ ُُ ُ ِ‬

‫ني ‪٦٤‬‬‫ّللۖ قل هاتوا برهنكم رإن كنتم ر ر‬ ‫أمن يبدؤا ٱخللق ث ذم ي رعيدهۥُ َومن يرزقكم م َن ٱلسما رء َوٱأل ر‬
‫رضۖ أءرّل مع ٱ ر‬

‫‪132‬‬
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133
 ICON GUIDE
The icons in this book will help you locate particular kinds of information that may be of use to you. Use
the guide below as an aid.

This icon appears when an anecdote or example is used to make a concept easier to
comprehend.

This icon draws attention to key points in the lesson.

This icon indicates the rhetorical implication of a structure or concept.

This icon highlights balagha-specific terminology, going into the root origins of all
terms so as to facilitate understanding and memorization.

This icon marks drill, activities, and discussion questions that serve to solidify the concept
at hand.

This icon marks the beginning of a relevant reading extracted

from an outside source.

This icon appears at the end of each chapter, indicating the start of a brief
summary of the material covered in the chapter.

134
 ‫البالغة‬

‫علم البيان‬ ‫علم المعاني‬ ‫علم البديع‬

Creative devices by means of which an idea The art of crafting audience and context- Devices that beautify speech, making it
can be made clear and easy to understand. appropriate speech. appealing to the ears and the heart.

135
Expressions that engage the audience
mentally and stimulate the imagination.

‫الخبر واإلنشاء‬ ‫الجناس‬

‫التشبيه‬
‫السجع‬
‫اإليجاز‬
‫االستعارة‬
‫الطباق والمقابلة‬
‫اإلطناب‬
‫الحقيقة والمجاز‬ ‫أسلوب الحكيم‬

‫التقديم والتأير‬
‫الكناية‬ ‫التهكم‬
 ‫البالغة‬

‫علم البيان‬ ‫علم المعاني‬ ‫علم البديع‬

Creative devices by means of which an idea The art of crafting audience and context- Devices that beautify speech, making it
can be made clear and easy to understand. appropriate speech. appealing to the ears and the heart.
Expressions that engage the audience

136
mentally and stimulate the imagination.
‫الخبر واإلنشاء‬ ‫الجناس‬

‫التشبيه‬
‫السجع‬
‫اإليجاز‬
‫االستعارة‬
‫الطباق والمقابلة‬
‫اإلطناب‬
‫الحقيقة والمجاز‬ ‫أسلوب الحكيم‬

‫التقديم والتأير‬
‫الكناية‬ ‫التهكم‬
137
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