The Ninth Matter

Know that the highest degree of eloquence, which confounds the faculty of will, personal thought and simple conceptions, is the speaker observing and preserving all together the relationships of the parts of his speech as well as the relations of the words and the balance of the sentences. Each of these with its fellows should display an embroidery, and interlinking [in their totality, form] a vast tapestry. It is as though the speaker employs other brains as well as his own, like the builder of a palace placing multicoloured stones in such a way as to obtain a wondrous design out of their balance and proportion, or like some calligraphic designs featuring the letter 'ayn, shared by the four Rightly-Guided Caliphs.¹ One of the clearest examples of this matter is the verse, "Alif. Lâm. Mîm. * That is the Book concerning which is no doubt; guidance sure for those who fear Allâh " (2:1-2) as you heard above.

Another reason for speech being elevated is its resembling a family tree, with the branches and twigs of its generations all denoting aims that point to the main aim and station (maqâm). A further reason is the speech assuming such a form that many aspects and branches can be deduced from it, like the story of Moses (UWP).

The Tenth Matter

Know that speech acquires smoothness and fluency, the source of its subtlety and agreeableness, when the meanings and feelings it evinces are blended and combined, or are various yet ordered, for then the surroundings do not attract the power of its expression and aim, but the centre draws strength from the surroundings. Speech also acquires fluency when the aim is well defined, and when the point at which all the intended aims come together, is clear.

The Eleventh Matter

Know that the integrity of speech, which is the reason for its correctness and power, lies in the following: just as speech should indicate first princi-pies and proofs, and allude to primary and secondary meanings; so too with the elements of the subject and predicate and their modes of expression, it should infer the repulsion of doubts and delusions - as though each part of it is the answer to an implicit question. If you want an example, study the Opening Sura of the Qur'an!

The Twelfth Matter

Know that there are three sorts of style or modes of expression (uslûb):

The First is a sheer or abstract style (al-uslûb al-mujarrad)', it is of a single colour and is characterized by its conciseness, naturalness, correctness, and integrity. It is smooth and even, and used for business, discussions, and the instrumental sciences. If you want a fluent example of it, study the works of Sayyid al-Jurjani.

The Second is the embellished style (al-uslûb al-muzayyan)\ it is characterized by embellishment and illumination, and by arousing the heart with either longing or disgust. Suitable places for it are addresses [intended to] praise or censure and so on, and for persuasion and similar things. If you are looking for an embellished example, enter Dalail al-1'jâz and Asrar al-Balâgha, for in them you will happen on many an ornamented garden.

The Third is the high style (al-uslûb al-'âll), which is characterized by its intensity, power, grandeur, and spiritual loftiness. The suitable places for it are divine matters, the principles of religion, and philosophy. If you want a perspicuous and miraculous example, study the Qur'an, for in it are eloquent truths that have been seen by no eye nor occurred to any heart.

This section is concluded here in summary form.

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1.Their names all begin with the letter 'ayn: 'Umar, 'Uthmân, 'Ali. 'Atiq was the title of Abu Bakr, the first Caliph.