Muqodimah

Praise be to Allah, the One Whose verses cannot be deciphered by the scholars of balaghoh and the beauty of His creation cannot be described by the tongues of the eloquent.

Peace and blessings be upon the Prophet Muhammad, the one with the two sides of balaghoh, Itnab and Ijaz, as well as his family and companions who opened the meaning of majaz to the meaning of hakikat because of their guidance.

Wa Ba’du, This book explains the three and Balaghoh which is easy to take and understand the meaning, far from Tagwil (lengthening the words) which is boring, and Igtisar (concise but damaging the meaning). In compiling this book, we used the easiest and most concise arrangement. We have also compiled a summary of the rules and issues of balaghoh.

We discarded additional rules that were not needed by the students, because we emphasized the necessity of keeping their time from being wasted on parsing difficult-to-understand phrases and summarizing words that were too long or perfecting words that were too short. This book, along with the nahwu books, completes the arobiyah lessons in both the ibtida’iyah and preparatory classes.

All the virtues in the essay are dedicated to two great leaders and two perfect human beings who became the head of the ma’arif who was willing to give up pleasure in order to take care of the country, a man of compassion named Zakki Basya, and his deputy who had intelligence, was able to organize and advance the ma’arif on the right path, Ya’gub Artin Basya. It was these two men who signaled to us the realization of this useful structure that uses contemporary methods.

Compilation Team, Hifni Nasif Muhammad Diyyab Sulthan Muhammad Musthafa Thamum

Fashohah and Balaghoh

A. Fashohah

Fashohah in language: Indicates clarity. Fashohah in terms is a trait that can be found in a sentence, kalam, and mutakalim (depending on the mausuf).

1. Fashohatul kalimat: sentences that avoid Tanafurul huruf, Mukholafatul Qiyas, and Gorobah.

1. a) Tanafurul huruf: an attribute of a sentence that makes it heavy and difficult to pronounce. such as: (a rough place) (fresh water) (vegetation that is used as a place to herd camels)

1. b) Mukholafatul Qiyas: sentences that do not conform to the rules of shorof, such as the pluralization of the phrase using the phrase found in the verse below:

“If some people are swords for a country, then some people are trumpets and drums.”

Description:

The point of the above poem is . When followed by Qiyas, the jama’lafad should follow the wazan so that it becomes and the lafad contained in the verse below, when following Qiyas should be idghomkan, because in the lafadz there are two letters in common so that it will become

 Indeed my children are vile people, (they) also hate (me), there is no love for me in their hearts.”

1. c) Gorobah: a sentence whose meaning is unclear because it is rarely used by pure Arabs, so many people do not know what it means. For example:

: which uses the meaning (gather)

 that uses the meaning (Done)

Just like what ‘Isa ibn ‘Umar said to the people who gathered around him when he fell off his Khimar (donkey),

“What is the point of you all crowding around me who is falling down, like crowding around a madman, please all of you disperse and stay away from me.”

Note: lafad that uses meaning and lafad that uses meaning.

2. Fashohatul Kalam: Kalam that is free from Tanafurul sentence, Do’fu ta’lif, and Ta’gid either lafdhi or maknawi and its sentences are fluent.

1. a) Tanafurul kalimah: A trait found in the kalam that causes it to be heavy and difficult to pronounce such as :

The grave of Harb (Harb ibn Umayyah ) is located in a field (i.e. uninhabited land) and there is no other grave near his grave. Comment: The collection of several sentences that are almost the same so that it causes heavy and difficult to pronounce.

1. b) Do’fi Ta’lif: kalam that does not comply with the well-known goidahs of nahwu, such as making a dhamir before mentioning the marji in the lafad and rutbah, such as:

The correct arrangement

Description: The subject of discussion of the above lafadz is where the marji” lafadz returns to the lafadz after it, namely lafadz . So automatically the composition of the lafadz has come out of the goidah nahwiyyah arrangement. Because of the dhomir after mentioning the marji’nya, namely: and when there is an arrangement that goes out of the goidah-goidah nahwu then the lafadz cannot be called a fluent kalam (fashohatul kalam).

1. c) Tagkid Kalam which is not clear in indicating the intended meaning (Murad). This uncertainty is sometimes in terms of the wording, such as putting forward a word that should be put forward, and putting forward a word that should be put forward or fasol. Ta’gid like this is called Ta’gid Lafdi:

“The ethics of the nobility of the ancestors have taken pride in themselves, while they do not take pride in them, with those who can only show,”

His destiny:

The ambiguity is sometimes in terms of meaning, such as using majaz or kinayah, which is not easy to understand. This kind of Ta’kid is called a Maknawi Ta’kid. For example:

“RaIa spread his mouth in the city”

Explanation: What is meant by the above passage is that Ra Raa spread his spies in the city of Madinah. But because the Mutakalim misused the meaning of Majaz, it made it very difficult to know the meaning (murod). While the correct lafad is:   (Raía spread his spies)

1. d) Fashohatul mutakalim: the talent possessed by the mutakalim so that they are able to express all the intended meanings with eloquent speech.

B. Balaghoh

Balaghoh in language is Up. And in terms of terms, it is an attribute that can be found in Kalam and Mutakalim (in the sense that it depends on the mausuf).

1. Balaghotul kalam (sound speech): Speech that is eloquent and in accordance with Mugtadhol hal.

Tariff Explanation:

– This is also called Magom: The thing that prompts the mutakallim to come up with a special form of ibarot.

– Mugtadhol is also called I’tibarul munasib: A special characteristic that is made to bring out the ibarot. For example:

” (Praise) is the thing that encourages the mutakallim to bring the ibarot in the form of ” “, i.e. to bring the intended meaning but with more words, because there is a specific purpose, namely praise.

” (mukhotob’s intelligence) is something that encourages mutakallim to bring out the meaning of murod, with ibarot in the form of words that are concise but concise.

And each of these galls of dan is called a thing, and the form of dan is mugtadhol, and bringing forth that form of kalam corresponds to mugradhol.

2. Balaghoh mutakallim (mature mutakallim): A talent possessed by the mutakallim, such that he is able to bring out the intended meaning of the murod with his mature speech for any purpose.

How to recognize tanafurul huruf, mukholafatul Qiyas, gurobah, dofu ta’lif, ta’gid:

– Tanafurul Khuruf and the sentence can be known by ( ) feeling or intuition. 

– Mukholafatul Qiyas can be known with the science of Shorof. 

– Dofu Ta’llif and Ta’kid Lafdzi can be known with nahwu.

– Gurobah can be recognized by frequently looking at the kalam Arob.

– Ta’kid Maknawi can be known with the science of Bayan.

– Hal and Mugtadhol can be known with the science of Ma’ani.

Therefore, anyone who wants to study Balagoh must know Lugot, Shorof, Nahwu, Ma’ani, and Bayan. In addition, he must have (safe intuition) and often see the Kalam Arob.

Ma’ani Science

This section is the beginning of the discussion in the three sciences of balaghoh, namely: Ma’ani, Bayan, and Badi’.

Ma’ani science is a science that is used to determine the state of the Arob’s words in accordance with the mugrtadol hal. So there will be differences in the form of speech, due to different circumstances. For example:

“And surely we (the jinn) do not know (by the existence of the guard) whether evil is intended for those on earth or whether their Lord intends good for them.” (QS. Ain: 10) Description:

The form of kalam that comes before the word is different from the form of kalam that comes after the word because in the first form of kalam there is a fiil from masdar lafad which is mabnikan majhul, and in the second form there is a fiil from Masdar lafad which is mabni maklum. The difference is due to the condition of attributing goodness to Allah in the second form and avoiding attributing evil to Allah in the first form. The discussion in this book, which is related to the science of Ma’ani, only has six chapters.

1. Kalam khobar and kalam insya”.
2. Dzikru and Hadzfu (mentioning the word and discarding the word)
3. Taqdim and Ta’khir (giving precedence to a phrase and ending a phrase)
4. Qoshr (summarizing the word)
5. Washol and fashol.
6. Ijas, itnab and musawa.

Chapter 1 KALAM KHOBAR AND KALAM INSYA’

Kalam is sometimes Khobar and Insya’.

1. Kalam Khobar: Kalam in which the mutakalim can legitimately be said to be truthful or lying, such as:

(Ali is the one who stays)

2. Kalam Insya’: Kalam in which the mutakalim cannot be said to be truthful or lying, such as:

(Settle down, O Ali)

What is meant by true khobar is khobar that is in accordance with reality. What is meant by a false khobar is a khobar that does not correspond to reality.

If the structure of the text is consistent with reality, then it is called a true khobar. But if it does not correspond to reality, it is called a false khobar.

Each number or arrangement of the sentence has 2 pillars:

1) Mahkum alaih (the bearer of the law) or what is called Musnad Ilaih such as Fa’il, Naibul Fa’il and Mubtada’ which has Khobar.

2) Mahkum bih (law) or what is called Musnad such as Fi’il, Khobar and Mubtada’ Sadda Masadda Khobar.

Example: 

   (Zaid stands up).

: Mahkum alaih or legal person

 : Mahkum bih or the law that bears.

– (Zaid is standing)

: Mahkum bih or the law that bears.

   : Mahkum alaih or legal person.

Discussing Khobar

Khobar is either a fi’liyah sum or an ismiyah sum.

1. The number of filiyah is used to indicate the occurrence of a work that happened at a certain time without the need for a Qorinah.

And sometimes give Istimroru Tajadudi faidah with some Qorinah when it is fiil mudhori’ like :

“Does every time a tribe comes to the market of Ukadz they send their leader to investigate me?”

Description:

It is a musnad that is in the form of a fiil and gives the meaning of Istimrorur Tajadudi with qorinah lafdiyyah, which is a word that indicates Takror and not just once.

2. The number of ismiyah, to provide the faidah of Tsubut, which is the permanence of the Musnad to the Musnad Ilaih. Example:

“The sun shines

Description:

The Ido’ah (shining) nature of the Musnad is attached to the Musnad Ilaih.

– And sometimes the number of ismiyah gives the Istimror faidah with some Qorinah when the khobar is not in the form of a fiil. Like:

l “Knowledge is beneficial”

Description:

The above passage uses the number of Ismiyyah in it as a Qorinah which indicates that what is meant is Istimror or Subut and Dawam. (Due to the khobar lafadz which is an isim sentence. Pen.)

Originally, the Khobar tells the Mukhotob (listener) the ruling contained in the Khobar and this is called the Faidah Khobar, such as:   (The governor has come). or tells the Mukhotob that the Mutakallim (speaker) also understands the law and this is called Lazimu Faidah. such as:  (you came yesterday).

Division of Khobar

When the purpose of the Muhbir (the one who announces) is to give benefit to the Mukhotob, the Muhbir should summarize his words by using only the Khobar that is needed.

So that you don’t say things that don’t have any merit because you’re afraid that you’re going to talk about things that don’t have any merit.

* When the mukhotob is Kholiu adz-Dzihni (one who does not know the news and does not doubt and does not deny the news), then give news that is free from the custom of Taukid. Such as:

“Your brother is coming” and this kalam is called Kalam Ibtidai.

* When the mukhotob has doubts about the news, so he wants to find out the truth, it is better for the Mutakalim to give the Taukid custom. For example:

  “Verily your brother is coming” and this kalam is called Kalam Tholabi.

* When the mukhotob denies the news, i.e. does not believe in the news, the Mutakalim must give a customary taukid, with one or two customary taukids or more, depending on the degree of denial, such as :

1. (By Allah, your brother is really coming)
2. (Surely your brother is really coming)
3. (Surely your brother is coming)

Discussing Insya’

Kalam Insya’ is divided into two: Tholabi and Ghoiru Tholabi.

* Tholabi: Prosecuting or searching for a matter that has not yet come to fruition at the time of prosecution and search.

* Ghoiru Tholabi: Not demanding a thing that has not yet come to fruition.

1. Tholabi is divided into five kinds:

1) Amar. 2) Nahi. 3) Istifham. 4) Tamanni. 5) Nida.

1. Amar:

It is a request to do a case, with a form that shows the existence of a higher position and the ruling itself has four sigots:

1) Fiil Amar, such as :

It means “O yahya, take (study) the book of the taurot in earnest.” (QS. Maryam: 12)

2) Fiil Mudori’ that coincides with Lam Amar such as : Meaning: “Let the one who has the means give alimony according to his ability.” (QS. At-Taubah: 7)

3) Isim Fiil Amar, such as:

 “Let’s go to victory”

4) Masdar that replaces fiil amar such as:

“Hurry up in matters of good”

Shigot Amar sometimes go from their original meaning to other meanings, which can be known from the sequence of words and some clues of the situation. Among these are:

1. a) Prayer, a request from a subordinate to a superior, such as :

Meaning: “Adam said: my fall, grant me the inspiration to remain grateful for your favor.” (QS. An-Naml: 19)

1. b) Iltimas, a person’s request to someone of the same rank, such as:

“Give me the book”

1. c) ‘Tamanni, hoping for something that is not possible such as :

“O long night, be enlightened by the light of dawn, but your light is not superior (to you)”

1. d) Tahdid, scaring (threatening) such as:

Meaning: Do what you will, Verily Allah knows best what you do. (QS. Fushilat: 40)

1. e) Ta’ajub, admiration for something. Like:

“O family of Bakar revive and raise the kulaib for me, O family of Bakar where is the place to escape”

f)Taswiyah, considering the same. Like:

Meaning: “Be patient or be impatient, (i.e. whether you are patient or impatient is the same for you.)” (QS. At-Thur: 16)

2. Nahi:

Demanding a superior to a subordinate to leave a job. There is only one sighot nahi, which is fi’il mudhori’ followed by La nahinyah, as Allah says:

Meaning: “Do not corrupt the earth after repairing it.” (QS. Ala’raf:7)

Sighot nahi sometimes also go beyond their original meaning to another meaning, which can be seen from the sequence of words. Among these are:

1. a) Prayer, the description is the same as above, such as :

Meaning: “So do not make my enemies cheer at my misfortune.” (QS. ALA ‘raf: 150)

1. b) Iltimas, such as one person speaking to another person of the same rank:

“Do not let you leave your place so that I return to you”

1. c) Tamanni, like the phrases found in sha’ir:

“O nighttime lengthen (your time), O drowsiness depart from my presence, O dawn of dawn lest it rise (to reveal your light).

1. d) Tahdid (threatening), such as the master saying to his servant:

“do not obey my commands”

3. Ystifham: Seeking knowledge with a thing, which istifham customs include:

1) (Hamzah Istifham) is used to find Tashowwur and Tasdiq.

– Tashowwur is looking for the meaning of the mufrod, which means looking for each of the maudhu’ and mahmul. For example:   “Did Ali travel or Kholid?” In the above example, it is certain that travel has taken place from either Ali or Kholid. But what is being asked is whether Ali or Kholid traveled! And because this is what is being asked, the answer is: Ali, for example.

– Tasdiq is finding the meaning of nisbat or looking for nisbat such as:  “Is ali traveling?” In the example above, what is being Tasdiqed is whether or not there is a stipulation that ali traveled, and because this is what is being asked, the answer is either yes or no as the case may be.

2) Ia: used only to find Tasdiq. Such as:

“Has your brother come?”.

But the answer is yes or no. And because it is only looking for Tasdiq, it is not permissible to mention the Muadil (the thing that compares it) “Has your friend or your enemy come?”

3). : used to search:

– Clarity of a name or asking the name of a matter. Such as:

“What is called asjad or lujain? Answer: “Asjad is a type of gold, Lujain is a type of silver”

– Ask the hagikat of something like :

  “What is a human being?” Answered by a certain type of animal (Natig animal, intelligent animal)

– Asking about the state of things nearby. Such as asking someone who has just arrived

“How are you doing?

Answer: “I was visiting at your house.”

4) : used to ask about something intelligent such as:   “Who opened the city of Egypt?

Answer: “Amr bin ‘Ash at the time of Caliph ‘Umar bin Khattab”

5) : It is used to ask about the time of madhi (past time) or the time of Istigbal (future time), such as :

“When did you come? This morning, for example.

“When are you leaving!” Tomorrow morning, for example.

6) : used to ask about the specific time of Istigbal and the place of concern, as Allah says:

Meaning: “He asks: when is the Hour?” (al-Nyamah: 6)

7) : used to clarify a situation, such as:   “How are you?” Answer: healthy, for example

8) : used to ask about a place, such as:   “Where did you go? The answer is to the market, for example.

9) : used to mean (How), as Allah says:   Meaning: Uzair said: “How did Allah revive this land after it was destroyed?” (Al-Baqarah: 259)

– which uses the meaning (from where) such as :

Meaning: “Zakariya said: “O Maryam, where did you get this?” (QS. Ali Imran: 37)

– which uses the meaning (when) such as:   “When did the river nil increase?”

10) : It is used to ask about a number that is not yet clear (vague), as Allah says:    Meaning: “One of them said: “How long did you stay (sleeping in the cave)?” (QS. Al-Kafhi: 19)

11) : used to distinguish one of two things that are common. As Allah said:

Meaning: “The disbelievers say to the believers: “Which of the two groups is the better place to live?”” (Maryam: 13)

  It is also used to ask about a place, time, condition, and number, and something intelligent, or something else, depending on what is being used.

Sometimes the words of Istifiham go from their original meaning to another meaning, which can be seen from the sequence of speech. Among them are:

1. a) “Taswiyah” (equating something):

Meaning: “It is the same for them whether you warn them or do not warn them, they will not believe.” (QS. Al-Baqarah: 6)

1. b) Nafi (negate): Meaning: “There is no reward for good except good.” (QS. Ar-Rahman: 60)

1. c) Ingkar : Meaning: “Is it to other than allah that you seek help.” (QS. Al-An’am: 40) i.e. there is no one worth asking for help except allah.

1. d) Amar (command): “Have you converted to Islam?” i.e. convert to Islam all of you.

1. e) Nahi (forbid) : Meaning: “Do you fear them, when it is Allah who is more worthy of your fear.” (QS. AtTaubah: 13) i.e. do not fear them:

1. f) Taswiq (making curious about a matter):

Meaning: “O you who believe, shall I show you a trade that will save you from a painful punishment?” (QS. As-Saf: 10) i.e. I will show you a practice that Allah loves. Allah named this practice as trade, because the one who takes up this trade will surely benefit, namely earning the pleasure of Allah, His Paradise, and being saved from the heat of Hellfire.

1. g) Ta’dim (honoring):

Meaning: “Who can give help on His side except with his permission.” (QS. Al-Baqarah: 225) i.e. no one can help except those who are given permission by Allah, they are the Prophet Muhammad, some prophets, angels, believers to other believers.

1. h) Tahgir (underestimating or despising) :

“Is this the person you praise so much.”

4. Tamanni:

Hoping for something that is desirable but impossible to happen, because the existence of that thing is muhal, or difficult to happen. As the poet says:

“If youth were to return one day, I would tell you what the gray-haired people do)”.

If the favored thing can happen, then it is called Taroji, which is expressed by using the word ( or ), such as :

Meaning: “After that Allah makes a decree.” (QS. ath-Thalaq:1)

As for the words Tamanni, there are four of them, but only one of them is authentic, namely: and the other three are not authentic, namely:

– Meaning: “Then is there an intercessor for us, so that we may be helped?” (QS. ALA’raf: 53)

– Meaning: “If we had the opportunity (to return to the world), we would be believers.” (QS.AshSyu’ara: 102) .

– “O crowd of gotho birds” is there one among you who would lend me his wings so that I can fly to meet my beloved. “

Since this custom is used for Tamani, the Fiil Mudori’ to which it answers must be read nasob.

5. Nida’: Demanding or inviting someone to come forward by using letters that change from the position of the lafadz The letters of nida’ are eight in number:

The letter nida’ and is used for Qarib (inviting someone who is close). As for the other nida’ letters, they are used for Ba’id (inviting someone far away).

But sometimes a distant person is positioned as a close person. So the mutakkalim calls out using Munada and to imply that the distant person is very close to the heart of the mutakallim (the one speaking). It is as if the distant person is present with him, as the poet said:

“O people of Na’manul Arak, be assured that you have a place in my heart.”

And sometimes the one who is close is positioned as distant, so mutakkalim calls using one of the distant nida’ letters. Because:

– Implying that the one who is invited is of high rank, so that it would seem that the degree of the invited person is very far from the degree of the mutakallim in matters of religion. For example:

“O my lord, while you are with him”.

– Implying the low rank of the person being invited. Like:   “O you!” This is said to the person next to you (mukhotob).

– Implying that the hearer has forgotten, such as being asleep or confused, as if the person invited had not been present at the gathering, such as someone saying to a forgotten person, “So-and-so”.

1. Ghoiru Tholab is in the form of Ta’ajub, Oaths and some contractual sighs such as: and so on. The division of Kalam Insya’ Ghoiru Tholab is not included in the scope of Ma’ani Science. Therefore, we have created another page.

Chapter 2: DZIKRU AND HADZFU

In the second chapter of this division of Ma’ani, the mushonnif discusses the circumstances that occur with the Musnad and Musnad Ilaih and the matters related to them, namely: when to mention the musnad, musnad ilaih and the matters related to them, when to discard the musnad, musnad ilaih and the matters related to them.

When the mutakallim aims to convince the Sami (listeners) of the ruling contained in the kalam, the original ruling is to mention the words that indicate that meaning. And when there is a phrase whose meaning is already known, because its meaning has already been indicated by some of the words, then the original ruling is to discard it.

When there is a conflict between the two original rulings. This means that there is a text that indicates the meaning, so it must be mentioned. And there is evidence to disregard it, so the evidence demands that it be disregarded. So it is not permissible to move from one basic requirement to another. Unless there is a compelling reason to do so.

Among the things that prompt the mention of a phrase (be it Musnad, Musnad Ilaih or something related to them) are :

1. Ziyadah Taqrir and Idoh, which means offering stability and explanation to Sami?’. Such as:

Meaning: “Those are the ones who are guided by their Lord, and they are the fortunate ones.” (QS. Al-Baqarah: 5)

Description:

Repeating the Isim Isyaroh in the verse, instead of removing one of them, is to add stability to Sami’. So that it can be understood that Allah gives the believer specialty in this world with guidance, and in the hereafter is given the specialty of good fortune. If this second Isim Isyarah were removed, the intended meaning would be lost.

2. Recording (recording) a ruling in the presence of a Sami’ (listener) to reinforce the ruling and also as evidence in the presence of a Sami’ so that he cannot deny it, such as the judge’s words to a witness:

“Has Zayd acknowledged that he has such dependents?” Then the witness answered:

“Yes, this Zaid has admitted that he has such dependents.”

Description:

Actually, the witness is considered sufficient to say the word only. However, the witness also mentions the musnad ilaih, which is because the witness wants to strengthen the law so that there is no way for Sami” to deny it.

Among the things that lead to the omission of a phrase (whether it is Musnad, Musnad Ilaih or something related to them) are:

1). Disguising the matter from other than the mukhotob, such as: “facing,” when the mutakallim meant Ali, for example.

2). Narrowness of space from saying the whole kalam, sometimes:

– The person saying it feels pain. Like:

“(Someone) asked me, how are you? I said sick, unable to sleep, and troubled.”

There was someone who asked the poet: How are you?”. The poet replied:  (sick) while the perfect utterance is (I am sick). It was the illness that caused the poet to pronounce the phrase imperfectly.

– The person saying it is afraid of missing an opportunity. It is like the words of a hunter who is looking at his game. So he says: (kidang). The perfect word should be:   (here is a field)

3. Making general by summarizing. As Allah says: Meaning: “And Allah invites (people) to Darus Salam (Paradise).” (QS. Yunus: 25)

Description:

The verse does not mention the Maful, because removing the Maful indicates its generality. That is, Allah invites all His servants to the house of salvation, which is Paradise.

4. Positioning Fi’il Muta’adi like the regular Fi’il, because the mutakallim do not want to offend the maf ul. Like:

Meaning: “Are those who know and those who do not know equal?” (QS. AzZumar: 9)

This is one of the ways of omitting words, such as putting the Fiil on the Naibul Fail. So it is said:

– Files are discarded out of fear, such as:   “Someone has been murdered”

– Worry about files, such as:   “A RaIa was reviled”

– The files are well known (understandable) such as :   “Man was created in a weak state.” (QS. An-Nisa’: 2)

– Or because the file is unknown (Majhul), such as:  “Some property was stolen”

Chapter 3: TAQDIM AND TA’KHIR

This includes the circumstances of the Musnad, the Musnad Ilaih, and matters related to them, such as giving precedence to them and delaying them.

It is well known that it is not possible to recite a juzjuz kalam directly. Rather, one must give precedence (Tagdim) to one juz and delay (Ta’khir) the other juz.

The original ruling of the juz kalam is that none of them takes precedence over the others, because all the words when viewed in the same degree. Therefore, for a juz kalam to precede another juz kalam, there must be something that requires precedence.

Among the things that drive Tagdim are :

1. Taswiq Making the sami’ curious about the matter that was delayed, when the matter that came first seems strange. For example:

“A thing that perplexes man, is a living being created from inanimate matter”

2. Prioritizing Musnad Ilaih to give good news to Sami’, such as :

“It is the granting of forgiveness that is commanded.”

or give precedence because of giving bad news.

Like:

“It is the law of gisos that is imposed by the Qodli”

3. The thing that comes first is the place of disbelief and ta’ajub, such as :

“Are you still fooled by this jewelry after such a long experience?

4. The generalization of Salbi, which is to give precedence to the general custom and to delay the custom of Nafi. Where the nafi custom has the effect of denying the whole without leaving any. As the Prophet said to Dhul Yadain, when he asked the Prophet: “Did you skip the prayer or did you forget, O Messenger of Allah?” Then the Messenger of Allah replied:

 “None of that is the case (i.e., qosor or forgetting)” or indicating the General Salbi, i.e. by giving precedence to the Nafi custom and delaying the general custom. For example:

“None of that happened”.

By giving precedence to the Nafi custom and delaying the general custom, this has the effect of negating it, i.e. exhausting it, but leaving some things out. It is like someone saying:

“I did not take all the dirhams”. This kind of statement has a number of possibilities, such as not taking all the dirhams, or taking only some of the dirhams.

5. Tahsis (specializing) such as:

“Only to you do we worship” i.e. specializing in worship only to Allah.

The scholars of Ma’ani did not mention the reason for the Tagdim or Ta’khir of the phrase specifically, rather it is sufficient to mention the reason for the Tagdim (precedence) alone. This is because when one of the two pillars of an amount comes first, the other will come last. And these two things are interrelated.

Chapter 4 : QOSOR

Qosor is specializing one thing over another in a certain way. Oosor is divided into two, namely: 1) Oosor Hagigi and 2) Oosor Idhofi.

1) Oosor Hagigi is a matter whose specificity is in accordance with reality and essence, and does not kick in by being based on something else. For example:  “There are no writers in Madinah except Ali”. This was said when there were no writers in Madinah except ‘Ali. In this case, the word specializes the attribute of authorship to ‘Ali alone, and excludes all others.

2) Oosor Idhofi is a case whose specificity is based on a particular case. For example:

“There is no Ali except one who stands”.

This means singling out ‘Ali with the attribute of standing and denying the attribute of sitting. There is no intention in this statement to negate any other attribute other than standing, but only to negate sitting.

The Oosor Hagigi and @osor Idhofi are divided into two, including:

1. specializing in an attribute only for its mausuf. Such as:

  “No one is good at riding a horse except Ali”. Indeed, the fact of being good at riding was only possessed by Ali.

2- Specializing the mausuf only in characteristics. Such as:   “Prophet Muhammad is none other than a messenger”.

That is, specializing the prophet Muhammad in the apostolic nature while not reaching above the apostolic nature. So that he can die.

As for the idhofi Oosor, when viewed from the Mukhotob’s circumstances it is divided into three, namely:

1. Qosor Ifrod, when indeed the Mukhotob believes in the meaning of Shirkah (partnership).

For example, Mukhotob believed that the trait of writing was found in Zayd, Umar, and Kholid. But Mutakallim dismissed all of them, and singled out the attribute of writing only to Zayd. So he said:

“There is no writer except Zayd”.

2. Oosor Qolab, when the mukhotob believes the opposite of the ruling. For example:

“Zayd is none other than a pious man”.

These words were said to the mukhotob who believed that Zayd was a fool.

3. @osor Ta’yin, when the mukhotob believes in an unspecified thing, i.e. the thing has one of two or more unspecified attributes. For example, the mukhotob believes that the earth has one attribute out of two: movement and stillness. But the mukhotob did not specify either of them. Then the Mutakallim specifies one of the two attributes by saying:

  “The earth moves and does not stand still” The custom of Oosor, either Qosor Hagigi or Mosor Idhofi is :

1. Nafi with Istisna’, such as: “This is none other than a noble angel”
2. Using letters, such as: “The only one who understands is Ali”
3. Athof using letters, such as: “I am a maker of kalam nasart not kalam nadhom” “I am not a reckoner but a writer”
4. Prioritizing what should be accrued, such as putting the khobar ahead of the mubtada’, or putting the Maful ahead of the Amil. For example:

“I worship You alone”.

Chapter 5: WASOL AND FASOL

* Wasol is to attribute an amount to another amount.

* Fasol is leaving out Athof, i.e. not attributing an Amount to another Amount.

The discussion of Athof in this chapter only focuses on the letter Athof Wawu (), because when it is used with other letters, there will be no similarity ( ).

There are 2 places where Wasol is required and 5 places where Fasol is required.

Places of Wasol Wasol should be done at 2 places, viz:

1. When two sums are the same, whether they are khobariyah sums or insyaiyah sums. And there is a jiha’ between the two amounts, which is a clear connection or relationship and there is no mani’ (thing that prevents). For example:

“So let them laugh a little and weep a lot.” (QS. AtTaubah: 82)

“Verily, those who are devoted are indeed in (the blissful paradise), and verily, those who disobey are indeed in the hell of Jahim.” (QS. Al-Infithar: 13-14)

2. Leaving out the Athof will lead to a false assumption that is not what the mutakallim intended. It is like someone asking a question to a mutakallim:

“Has Ali recovered from his illness?” Then the mutakallim replied:

“Not yet, and may Allah grant Ali healing.”

Therefore, the first number (the word Y) should not be attributed to the second number (the word ). This is because if it is attributed, it will have meaning:

“May Allah not heal Ali.”

This is outside the purpose of the Mutakallim, whereas the purpose of the Mutakallim was to wish Ali well.

Places of Fasol Fasol should be done at 5 places, namely:

1. When there are two sums between which there is Itihadu Tam (complete unity, as if the two sums were one meaning) then:

– The second number has the status of a Badal. Like:  (“He who has bestowed upon you what you know, He who has bestowed upon you cattle and children.” (QS. Ash-Shu’ara: 132-133)

– Or the second number has the status of the Athof Bayan of the first number. Like:

 “Then Satan whispered to him, saying: O adam, shall I show you the tree of immortality (khuldi). (QS. Thaha: 120)

– Or the second number is the Taukid of the first number. Like:

  “So give respite to the disbelievers, give them a short respite (until the Hour).” (QS. Ath-Tharig: 17)

2. When there are two amounts between which there is Tabayyun Tam (complete difference). Where the two amounts are different:

– In terms of Khobariyyah or Insaiyyah, either the difference is in terms of the text and the meaning, or the meaning alone. It is like saying a poem:

“Do not ask a man about his character, for on his face is the evidence of rumors.”

Description:

The number ……. is an Insya’iyyah number in meaning and phrasing because it is in the form of nahi. Whereas the number …… is the number of Khobariyyah in its meaning and lafadz. Therefore, these two amounts are not affixed with a Wawu.

– Or there is no connection between the two amounts in terms of meaning. For example:

“Ali is a writer, the dove flies”

Each of these two sums is incompatible in terms of meaning, between Ali writing and the bird flying. Hence, these two amounts are called Kamalul Inqitha’ (completely disconnected and unrelated).

3. The second number is the answer to the question raised by the first number. Like the words of Allah: ,

“And I do not (declare) myself free (from blame) for Verily, lust always prompts to evil.” (QS. Yusuf: 53) Hence the two amounts are said to be Shibaih Kamalul Ittisol.

4. There is one Sum preceded by two Sums. This Amount can be attributed to one of the two Amounts because of its compatibility. If this Amount is put on the other Amount, it will spoil the meaning of the murod (intended). And because there is a possibility that it could be made into an oathof, and there is a fear that it could lead to a wrong understanding, this is not made into an oathof. It is like the verse:

“Salma thought that I was looking for a replacement, I thought she was confused in her delusion”.

The sum of the words can be attributed to the sum of the words. However, this is forbidden because it may lead to a wrong assumption, namely that it is also attributed to the Amount. If this happens, then this third Amount (i.e. the Amount of lafadz) becomes one of Salma’s assumptions, which is not what is intended. So between the two amounts in this place is called Shaibaih Kamalul Inqitha’.

5. It is not offensive to group two amounts under the same ruling because of a mani’. As Allah says:

“And when they return to their demons (leaders), they say, Verily we were with you, verily we only mocked them. Allah will mock them.” (QS. Al-Baqarah: 14-15)

The sum of the words cannot be attributed to the sum of the words because of the requirement of attribution that the sum is also the speech of the hypocrites. And it cannot be attributed to the Amount of , due to the Athaf’s claim that Allah’s punishment of them is related to their state when they return to their leaders. So the two amounts in this place are called Tawashut bainal Kamalain.

Chapter 6: IJAZ, ITNAB, MUSAWAT

This chapter is one of the most important chapters of balaghoh. So it is not surprising that some of the scholars of balaghoh said: “The science of balaghoh is Ijaz and Itnab.”

Every desire that arises or passes through the heart can be expressed by three methods, namely: Musawat, Ijaz, and Itnab.

1. Musawat is expressing the will of the Mutakallim by using a similitude of that will. If the illustration is within the limits of the custom of the Austatun Nas, i.e. those who do not rise to the level of Balaghoh and do not fall to the level of Fahahah. For example:

“And when you (Muhammad) see people mocking Our verses, then leave them.”

2. Ijaz is expressing the mutakallim’s intention by using an illustration that is more concise than that intention and fulfills the purpose. For example:

“Indeed, the validity of an action can only be established by the intention.” An action (Shari’ah work) can be considered valid by Shara’ with the intention. And if the ibarot does not fulfill the purpose, it is called /khla. For example:

“A life of ignorance is better than a life of hardship.”

What the poem means is that a life of ease, plenty, sufficiency and ignorance is better than a life of hardship, hardship and intelligence.

3. Itnab is expressing the will of the mutakallim with an ibarot or phrase that is longer than the will but is accompanied by faidah. For example:

“Zacharias said: “O my Lord, indeed, my bones are weak and my head is full of gray hair.” (QS. Maryam: 4)

Words like this are lengthened, while the original is:  “My Lord, indeed I am old.”

And if the addition has no benefit and the meaning of the rule is not clear, then it is called Tatwil. Such as:   (Jadimah) finding the speech (Zabda) in a state of lying and deceit”.

If the Ziadah is clear, then it is called Haswu. And Haswu itself has some meanings that are corrupted and some that are not, such as: “I know today and yesterday before today”.

Among the reasons for bringing kalam in the form of Ijaz are:

– (easy to memorize)

– (easy to understand) – like speech:

I am old” is more concise than saying:  “My bones are weak and my head is covered with gray hair.”

– (narrowness of circumstances) – such as fear of missing an opportunity. It’s like what a hunter looking at a deer might say: because of circumstances that make it impossible to say .

– (disguise from other than the mukhotob) – as if one person said to another in front of a crowd: “Come”, whereas what the mutakallim intended was Zaid.

– (bored to speak extensively)

The drivers for bringing in the Itnab method are.

– (assigning meaning to sami”) – as Allah said:

“Say: He is the One, Allah to whom to turn and for whom to ask.” (QS. Al-Ikhlas: 1-2)

– (explaining the meaning of murod) – like saying:   “Kholid is beside me”, which is the answer to the question:

“Where is Kholid! .

– (strengthen) – as Allah says:

“Those who are guided by their Lord and they are the fortunate ones.” (QS. Al-Baqarah: 5)

– (rejecting misunderstandings) – As Allah says:   “Say: O Lord of power, You give power (in the world).” (QS. Ali Imran: 26)

This is because if Allah said otherwise, there would be a misunderstanding that the dhomir ” ” would return to the first phrase.

Division of Ijaz

Ijaz is divided into two:

– Ijaz Oishor

– Ijaz Hadizfi

1. Ijaz Oishor is ijaz that is produced with ibarot or short words, but contains a lot of meaning And this is the center of attention of balaghoh experts, such as :

“Surely in the law of Oishas there is life.” (QS. AlBaqarah: 179)

Description:

This verse is one of the most significant in terms of ijaz. The verse is concise but contains many meanings. That is, with the establishment of the law of gishos, there will be human life. In other words, when a person knows that he will be killed if he kills his neighbor, then he will not arbitrarily kill people. If there is no killing, then human life will be preserved. And this is what the above verse intends.

2. Ijaz Hadzfi is ijaz that is produced by discarding sentences, amounts or more accompanied by a Qorinah that indicates discarding.

– An example of a one-sentence omission, such as the letter in Umru’ul Oais:

“I say by Allah (not) will I cease to sit, even if they cut off my head and my joints at your side”

“I will not stop sitting”

– An example of disposing of a number is as Allah says:

“And if they deny you (after you have warned them) then indeed the messengers before you were also denied.” (QS. Ali Imran: 184)

“So be comforted and be patient”

– An example of disposing of more than one Number is as Allah says:

“So send me Yusuf, O trustworthy ones.” (Yusuf 45-46)

“Send me to Yusuf that I may ask him for the interpretation of this dream. So they sent him, and he came to Yusuf, and said: O Yusuf “

Description:

This verse above throws out several amounts:

First number  

Second amount 

Third amount 

Fourth number

Fifth number

Division of Itnab

Itnab can be produced in one of several ways, including :

1. Mentioning a specific phrase after a general one. For example:

“Be diligent in all your studies and (be diligent) in Arabic.”

As for the faidah, it reminds us of the virtue of the special case, as if the height of the special case is a type that is different from the previous type.

2. Mentioning a general statement after mentioning a specific one. For example:

“O my Lord, forgive myself, my parents, whoever enters my house in a state of faith, and all the believers and believers.”

3. Explaining a matter after ambiguity, such as :

“Allah has bestowed upon you what you know, He has bestowed upon you cattle and children.” (QS. Ash-Shu’ara’: 132-133)

4. Repeating because of a benefit, such as the length of the separator. Example:

“And indeed the one who is still consistent in his principles under these circumstances is a noble person.”

– One of the benefits of repeating the words is that it motivates the mukhotob to forgive:

“Verily among your wives and your children there are those who are enemies to you, so beware of them. And if you forgive (them), tolerate (them) and forgive (them), then surely Allah is Forgiving, Merciful.” (QS. AtThaghabun: 14)

The words lafadz and lafadz are words that have the same meaning.

– Reinforcing Indzar (fear). Like: “Never, never, will you know (the consequences of your actions) and never, never, will you know.” (OS-AtTakatsur: 3-4)

5. Mu’taridhoh is a word that mediates between one amount, two amounts or more which are still related in meaning, with a specific purpose. such as :

“Surely the age of eighty – and may you come to it – really makes my ears need an interpreter “

6. Tadzbil means bringing one Amount after another. The second amount implies the meaning of the first amount, because it is to fulfill it. And this is sometimes the case:

– It is like the Matsal, because the meaning of the second number can be understood without the first number. Like:

“And say: “The truth has come and the false has disappeared. And indeed, the false things are bound to pass away.” (QS. Al-Isra’: 81)

– It does not work like the Matsal, because it cannot give any benefit without the first one. Like:

“Thus do we recompense them for their disbelief. And we do not inflict such a punishment but only on those who disbelieve the most.” (QS. Saba’: 17)

7. Ikhriras is bringing in a phrase in a speech that rejects misunderstanding. For example:

“May the clouds of spring and heavy rain water your houses without damaging them”.

Bayan Science

This section is the second of three discussions in the fan of balaghoh, as mentioned above.

Bayan science is a science in which it discusses Tasbih, Majas, and Kinayah. And Bayan science is the second part of the Balaghoh science fan.

Tasbih

Tasbeeh in language means likening. Whereas in terms of terms is to liken one thing to another in one nature because of a purpose, by using the letter Tasbih.

– The first thing is called Musyabah (the thing that is likened)

– The second thing is called Musyabah Bih (the thing that resembles)

– The nature, i.e. the direction of likeness of the two is called Wajah Syabbah (Side of likeness).

– The letters of tasbeeh are or their equivalents, e.g. :

“Knowledge is like light in giving directions.”

In this example, it can be described as follows:

is Musyabbah

is the letter Tasbih

is Musyabbah Bih

 is the Face of Syabbah

There are three discussions related to Tasbih.

Discussing the pillars of Tasbih.

Discussing the division of Tasbeeh.

Discusses the purpose of Tasbih.

First Discussion: The Pillars of Tasbih

There are four pillars of tasbih:

1. Musyabbah (The thing that is likened)
2. Musyabbah Bih (The thing that resembles). These two conditions are referred to as Tharafai Tasbih (Two sides of tasbih)
3. The letter Tasbih
4. Face of Syabbah (Nature of likeness)

The face of Syabbah is the specific attribute that is the purpose of the likeness of Musyabah and Musyabah bih. Like the attribute of guidance in likening knowledge to nur.

Tasbih letters are words that indicate similarity, such as and any words that have the same meaning as them, such as – . Whereas the custom of tasbih is that it must fall before the Musyabbah Bih, such as:

  “Knowledge is like light”

Unlike the letter Tasbih, this letter must fall before Musyabbah, such as :

 “It is as if Tsuroyya’s star is the palm that cracks the darkness of the night, so that you can see whether the night is still long or has already left”

Tasbih letters can have the meaning of tasbih, if the khobar is an Isim Jamid, such as:

“As if Kholid is a tiger.”

And when the khobar is a Mustag Isim, it has the meaning of Shak (doubt), such as:   “As if you understand”

Sometimes it does not use the letter Tasbih, but uses a Fi’il that gives the meaning of Tasbih, such as :   “When you see them, you will think they are pearls scattered about.” (QS. A-Insan: 19)

If there is a Tasbeeh in which the letters of the Tasbeeh and the face of the Tasbeeh are removed, it is called Tasbeeh Balihg. For example:    “And we made the night a garment” (QS. An-Naba’: 10)

Namely “Night is like a garment that can both cover.”

Second Discussion: Division of Tasbih

Tasbih when viewed from the point of view of the Face of Syabbah is divided into two, namely: 1) Tamsil and 2) Ghoiru Tamsil.

1. A Tamsil is a tasbih in which the Face of the Syabbah is taken from several things, such as :

“It is like likening the tsuroyya star to a bunch of developing grapes”.

“Indeed, the star of Tsuroyya appears at dawn, looking like a bunch of growing grapes.” The description: The Face of Shabbah is the state produced by the white and seemingly small collection of Tsuroyya stars, so that the Tsuroyya stars look like bunches of grapes that are growing.

2. Ghoiru Tarsil is a tasbih whose Face of Shabbah is not taken from some things (in summary Ghiru Tamsil is the opposite of Tamsil).

“Stars are like dirham”

In this example, the Face of Shabah is not taken from the matter of being counted or composed of stars and dirhams, but rather from the matter of being both in the round.

Then Tasbih when viewed from the point of view of mentioning the Face of Syabbah or not, it is divided into two, namely 1) Mufassol and 2) Mujmal. ‘

1. Mufassol is a tasbeeh that mentions the Face of the Sublime, such as :

“Her teeth and my tears are a matter of pearly clarity”

2. Mujmal is tasbeeh that does not mention the Face of Shabah, such as:

“Nahwu in speech is like salt in food”

Tasbih when viewed from the point of view of the letter Tasbih is divided into two, namely: 1) Mu’akad and 2) Mursal.

1. Mu’akad is a tasbih in which the letter Tasbih is removed, such as :

“He is the sea in terms of his generosity” Including Tasbih Mu’akad is Tasbih in which the letter Tasbih is removed and identifies the Musyabbah bih with the Musyabbah. Such as:

“The wind is playing with the branches of the trees, while the gold of the afternoon has passed on the silver waters”

2. Mursal is a tasbeeh in which the letter Tasbeeh is not removed. For example:

“Zayd is like the ocean in his generosity.

Third Discussion: Purposes of Tasbih

When a Mutakallim uses Tasbih, there must be a specific purpose, which is referred to as Ghorod Tasbih (the purpose of Tasbih). The purpose of Tasbih is sometimes:

– Explaining the possibility of Musabbah, such as:

“When you surpass the creatures and your condition is similar to theirs, then surely the myrrh is part of the gazelle’s blood.”

Description:

The poet recognizes that the person being praised is different from others, because there are special characteristics that he has. So this explains the possibility of Musyabbah’s existence. Then the poet makes an argument for his confession of likening the person he praises to misik oil, where the origin of the misik oil is from deer blood.

But even though misik oil cannot be called blood, there are noble qualities in misik oil that are not found in blood.

Another example that shows the possible existence of Musyabbah is:

“Prophet Muhammad is a human being but (he) is not like a human being Turn him like a yagut (which lies) between the rocks”.

– Explaining the behavior of Musabbah that Sami’ did not know, such as :

“As if you were like the sun and a raIa like a star and if the sun rose, the star would not appear”

Description: Mukhottab is likened to the Sun because it describes the state of Mukhottob, which is often visible. While the raIa are likened to the stars because it explains their state which is rarely seen by the poet.

– Explaining the degree or measure of Musyabbah’s behavior. Such as:

“There were forty-two milk camels as black as the raven’s feathers” Description: The poet compares black camels to raven feathers to describe the blackness of the camels.

– Establishing the state of Musyabah in Sami”s heart, such as:

“Indeed, the human heart when lost the feeling of love is like glass that has already been broken, it will be difficult to put together again”

Description:

The poet likens the hatred of the heart to the breaking of glass, because it establishes that when the heart is broken, it is impossible to restore it with love as before.

– Decorating the Musyabbah, so that the Musyabbah is favored by Sami’, such as :

“A woman whose face is bright and beautiful is like the eyelids of a fine deer.”

Description:

The poet likens the blackness of a woman to the black color of an antelope’s eye because it defines her beauty.

– Vilifying Musyabbah, in order to be hated by Sami’, such as:

“When he speaks by pointing he is like an ape bursting into laughter or like an old lady slapping herself in the face.”

Sometimes the purpose of the Tasbib goes back to the Musyabbah bih when the two torofs are reversed, i.e. the Musyabbah bih comes first and then the Musyabbah is mentioned. This is called Tasbih Maglub, such as

The time of dawn has come, its light is like the face of the caliph (Ma’mun bin Harun Ar-Rosid) when he is praised”.

Majaz

Majaz is a word that is used in a way other than its original meaning, because there is an Alagoh (similar relationship between the two) and a Qorinah that prevents the original meaning from coming out. For example:

“So-and-so speaks with eloquent sentences”

In this example, the lafad is not used in its proper meaning, because when it is used in its original meaning, it should be “pearls”, then it is transferred to the Majagzi meaning, namely “eloquent sentences”.

This transfer is due to the relationship between the pearl and the eloquent sentence in terms of its beauty. And the lafad is a Qorinah that prevents the lafadz from being interpreted with its true meaning.

And like the word used in the meaning found in the word of Allah:

“They make the tips of their fingers (to plug) the ears of their ears.” (QS. Al-Baqarah: 19)

In this example, the word (fingers) is not used in its proper meaning, but is used in the meaning (fingertips), because of the presence of Alagoh, which is part of . which means Alagoh is:

“Saying the whole but desiring the part”

The morinah is that it is not possible to insert all the fingers completely into the ear canal, which is very unlikely. And it is this Qorinah that prevents the original meaning from being brought out, so we have to move to the Majazi meaning.

When there is a majaz that has a similarity between the Majazi meaning and the Hagigi meaning, it is called Isti’aroh majaz, like the first example.

And if there is no similarity, then it is called majaz Mursal, as in the second example.

Majaz Isti’aroh

Majaz Isti’aroh is majaz that has Alagoh Musyabahah, i.e. there is a similarity between the majazi meaning and the hagigi meaning. Like the word of Allah:

“This is the Book which we have revealed to you so that you may bring people out of darkness into light.” (OS, Ibrahim: 1)

His destiny is lafadz : That is, from misguidance to the guidance of faith.

The word and is not used in its literal sense, but in its figurative sense, because there are similar Alaqohs between (misguidance) and (darkness), in that they are both unguided. And there is also an Alaqah between and , in that both are equally guided.

The Qorinah that prevents the original meaning from being conveyed is the word :

“(This is) the book which we have sent down to you that you may bring out the people…”

With this Qorinah, the words are clear and not interpreted in the haqiqi meaning.

Basically Isti’aroh majaz is Tasbih in which one of the two sides of the Thorof (Musyabbah bih and Wajah Syabbah) and the Letter Tasbih are removed. Example of majaz istiaroh:

“I saw (a man as brave as) a tiger in a madrassa.”

And when used as Tasbih, its origin is :

“I in madrassa saw brave men like tigers in brave trouble”

Then the Musyabbah in the form of: is removed. The letter Tasbih which is: removed. And the Face of Syabbah which is: is also removed.

From the above, it is clear that Majaz Isti’arah is Tasbih in which the two sides of the Thorof and the Letter of Tasbih are removed. Besides that:

– The Musyabbah (the thing being likened) is called Musta’ar Lah.

– The Musyabbah Bih (the thing it resembles) is called Musta ‘ar Minhu.

– Lafadz Musta’ar Minhu is called Musrta’ar.

And when applied to the first example of :

“This is the Book which we have revealed to you so that you may bring people out of darkness into light.” That is: from misguidance to the guidance of faith.

– Musra’ar Lah is: “.   “

– Musta’ar Minhu is meaning: 

– Whereas the phrase: and , m is called Musta’ar (the case that is being referred to).

Isti’aroh when viewed from the perspective of mentioning the two Thorof Tasbih, is divided into three, namely:

1. Mushorrohah is an Isti’aroh that clearly mentions the word Musyabbah Bih, such as:

“Then (he) drops pearly rain from the Narjis flower, waters the Rose flower and bites the Unab plant using dew”

In the above poem, the poet borrows:

 for Tears

 for Eyes

 for Cheeks

 for Fingertips

 for Teeth

2. Makniyah is an Isti’aroh that removes the Musyabbah Bih but includes the prevalence of the Musyabbah Bih (i.e. something that will not be separated from the Musyabbah Bih), such as :

“And humble yourselves to them with the humbling wings of compassion.” (QS. Allsra’: 24).

The verse makes the Isti’arah sifat (despicable) likened to the lafad (bird). Then the Musyabbah Bih in the form of a lafadz is discarded and establishes the normal Musyabbah Bih which is the lafadz (wing). Because wings are something that cannot be separated from birds.

3. This is called Ist ‘aroh Tahliyah.

Istiaroh when viewed from the point of view of the Musta’ar lafadz is divided into two, namely:

1. Asliyyah is Isti’aroh whose Musta’ar is a Ghoiru Mustag isim i.e. Jamid Isim, such as lsti’arohkan: (darkness) to (misguidance) and (light) to (guidance).

2. Taba’iyyah is an Isti’aroh whose Musta’ar is a Fi’il, Letter or Mustaq Isim. Such as:

“So-and-so rides on the shoulders of those who owe him money”  

“That is, so-and-so always pressured those who owed him money.” And the Word of Allah:

“They are those who are guided by their Lord.” (QS. Al-Baqarah: 5)

That is, they truly receive perfect guidance.

“If I really thank you for your kindness, then the verbal magal (speech) will not be stronger than the verbal hal (gesture or behavior).

Istiaroh when viewed from the point of view of mentioning or not Mula’im (matching things) Musyabbah and Musyabbah Bih is divided into three, namely:

1. Muroshihah is an Isti’aroh that mentions the Mula’im Musyabbah Bih, such as :

“Those are they who buy misguidance for guidance (faith), so their trade is unprofitable.” (QS. Al-Baqarah: 16)

The phrase in the verse is interpreted as and then the verse mentions and is what is called Tarsyih. Because the verse and it is a Mula’im (matching thing) with Musyabbah Bih, namely the verse: .

2. Mujarrodah is an Isti’aroh that mentions Mula’im Musyabbah. Like the word of Allah:

“So Allah made them feel the garment of hunger (seven years of famine) and fear.” (QS. An-Nahl: 112)

The word in the verse means something that people feel when they are hungry and afraid. It is called Tajrid, because it is a word that is Mulaim with Musyabbah, which is something that humans feel when they are hungry and afraid.

3. Mutlaqoh is an Isti’aroh that does not mention Mula’im Musyabbah or Musyabbah Bih. Such as: “They broke the covenant of Allah.” (QS. Al-Baqarah: 27)

The existence of Tarsyih and Tajrid is not mentioned, except after the Isti’aroh is completed with the Qorinah.

Majaz Mursal

Majaz Mursal is a majaz whose Alagoh is not Musyabbahah (there is no similarity between the majazi meaning and the hagigi meaning). Among these Alaqah are:

1. Sababiyyah (cause), such as:

“Fulan’s pleasure is very great with me.”

“That is Fulan’s enjoyment caused by his hand.”

In this example, the word cause is used, while the intended effect (Musabbab) is . Therefore, the Lafad is not interpreted as “Hand” but as “Favor”, because the hand is the cause of giving favor to someone. As for the Qorinah (i.e. the phrase that prevents the original meaning from being brought out), it is the phrase .

2. Musababiyyah (effect), such as:

 “The sky is raining plants.”

 “That is, the rain that is the cause of vegetation.”

In this example, the word musabbab (effect) is used, whereas what is intended is the word cause, which is . Because (rain) is the cause of the growth of plants, while the Qorinah is .

3. Juz ‘iyyah (section) such as:

“I sent investigators so that they can take a look at the enemy’s situation”

“Namely investigators or spies.”

In this example, the Juz (part) is said in the form of (the eye), whereas what is intended is Kul (the whole), namely someone who is a spy or investigator, namely the word ,. The Qorinah is that it is not possible to send only the eyes without the other limbs.

4. Kuliyyah (whole), such as:

“They make the fingers of their hands (to plug) their ears.” (QS. Al-Baqarah: 19) i.e. the tips of their fingers.

In this example, the word Kul (the whole) is used, i.e. (the fingers), whereas what is meant is only the Juz (part of it), i.e. (the tips of the fingers). The Qorinah is that it is not possible to insert all the fingers of the hand simultaneously into the ear hole.

5. (looking at a time that has already happened) such as :

“And give to the orphans their property.” (QS. An-Nisa: 2) i.e. orphans who have reached puberty.

Because the obligation to give the property of orphans, when they have reached puberty. If he has not reached the age of puberty, then his property is taken care of by his guardian. As for the pronunciation of the phrase: here what is meant is:   This is majaz. The meaning is to remember that there are orphans before they reach puberty.

6. (keeping in mind the future), such as:

“Verily, I dreamed that I was pressing wine.” (QS. Yusuf: 36) i.e. wine.

This verse uses the word: (grapes) while what is meant is the word: (wine). This is a majaz mursal. The meaning is that the wine will be pressed in the future, i.e. it will become wine. The Qorinah is that it is impossible for the phrase to be interpreted with the Haqiqi meaning.

7. Mahaliyyah (place), such as:

 “The Majlis has determined that.” That is, the members of the Majlis.

The example above uses Mahal (place) in the form of but what is meant is the Hal (state) of the person who occupies the place, namely lafadz: . While the Qorinah is the lafad (stipulate).

8. Haliyyah (circumstances), such as :

“And as for those whose faces are radiant white, they are in the Spirit of Allah (Paradise), they will remain therein.” (QS. Al-Imran: 107)

The word , (compassion) is a Majaz Mursal of saying Hal (state) in the form of blessings, favors. However, what is intended in this verse is Mahal (place) in the form of (Paradise). This is because the Mercy, i.e. some of Allah’s favors, are located in Paradise. This means saying Hal, but what is meant is Mahal. The Qorinah is the phrase (in).

Majaz Murokkab

Majaz Murokkab is a word that is used in other than its original meaning because of an Alagoh that is not Musyabbahah (there is no similarity between the majazi meaning and the hagigi meaning). It is like using the Sum of Khobariyyah when what is intended is the Sum of Insyaiyah, as in the following. “My beloved and his entourage of Yemen are far away (from me) while my body is in distress in the city of Makkah”

The purpose of the above poem is not to give news but to show distress and misery.

And if the Alagohnya Musyabbah (there is a similarity between the majazi meaning and the hagigi meaning) is called Isti’aroh Tamsiliyyah. It is like the words spoken to a person who is in doubt.

“Verily, I see you going back and forth.” That is, I see you in a state of confusion.

Majaz Aqli

Majaz Agli is attributing the Fi’il or the word that shows the meaning of the fi’il not to the Shohibul Fi’il according to Mutakallim. Because basically Fi’il is attributed to Fa’il or Naibul Fa’il.

So we can conclude: “To attribute a work (Fi’il) to someone other than the original doer (or fail hagigi)”, such as:

“What turns a child gray and makes an old man die is the passing of the morning and the passing of the evening.”

Attributing the graying and death of a person to the changing of days and the passing of night is attributing something to someone other than the original doer, Allah. This is because the one who actually causes graying and death is Allah.

Among the Majaz Agli are:

– Substituting Fi’il Mabni Fail for Fi’il Mabni Maful. Like:

(Majazi meaning) “A life of pleasure”

(Original meaning) “The blessed life”

– Substituting Fi’il Mabni Maful for Fi’il Mabni Fail. Like:

(Majazi meaning) “A flood that is filled”

(Original meaning) “A flood that fills”

– Putting Fi’il Mabni Fail on Masdar. Such as.

(Majazi meaning) “earnest earnestness”

(Original meaning) “One who is earnest”

– Putting the Fi’il Mabni Fail on the Isim Zaman. Such as:

(Majazi meaning) “Daytime fasting”

(Original meaning) “One who fasts during the day”

– Putting the Fi’il Mabni on the Eating Isim. Such as:

(Majazi meaning) “a flowing river”

(Original meaning) “flowing river”

– Putting Fi’il Mabni Fail on the Sabab. Like:

(Majazi meaning) “The raIa builds”

(Original meaning) “The king ordered his troops to build”

And from the above information it can be seen, that Majaz Lugowi occurs in the lafadz. Meanwhile, Majaz Agli occurs in the Isnad.

Kinayah

Kinayah is the use of a lafadz with its ordinary meaning, and the possibility of bringing out its original meaning.

This leads to the conclusion that there is a clear difference between Majaz and Kinayah. Majaz is not allowed to imply the original meaning, while Kinayah is allowed to imply the original meaning. For example:

“Zaid is long in his scabbard.”

But what is meant by the above phrase is its ordinary meaning:

“Zaid is a tall man.”

Because it is certain that a person with a long scabbard should have a long height. Because the scabbard must keep up with the owner.

Kinayah when viewed from the point of view of Makni ‘Anhu (the meaning intended by the lafad) is divided into three, namely: 1. Kinayah whose meaning is an attribute. Such as:

“The length of the scabbard, the height of the house pole and the amount of ashes when giving.”

From the above verse what is desired is a tall person, a noble person and a generous person.

The phrase: (the length of his scabbard) is a Kinayah for a tall person, i.e. the trait that the person has of being tall.

And the phrase: (a lot of ashes) is a reference to the generous person, i.e. the person’s trait of giving. (Because a person who likes to feed others, he often cooks food that causes a lot of dust).

2. Kinayah whose Makni “Anhu is Nisbat (assigning a trait to the Mausuf or denying a trait from the Mausuf), such as: “Majesty lies between his two garments, and generosity lies under his shawl.

In the intended example, it is attributing nobility and generosity to someone.

3. Kinayah whose Makni “Anhu is not an Sifat and Nisbat. Such as

“My praise to) the slashers with the white sword that cuts and the piercers where vengeance gathers.”

Kinayah when viewed from the point of view of Wasa’ith (an intermediary to understand the meaning of Kinayah) is divided into four, namely:

1) Talwih is a Kinayah that has many Wasaith, such as:

“Many ashes” is a kinayah for a generous person. Because when there is a lot of dust, it means that the person often burns. When one often burns, it means that one often bakes bread. And when there is a lot of bread, it means that there are many people eating in that person’s house. And when there are many people eating, it establishes that the person has many guests and establishes that he is generous because he often treats guests.

2) Romzam is a Kinayah that has a small and vague Wasaith, such as:

“He’s a big fat guy.”

It is a Kinayah for the ignorant and unclear. Because when a person is fat, it means that he has a wide forehead. And when the forehead is wide, it means that the person is stupid.

3) Ima’an and Isyaroh are Kinayahs that have little or no Wasaith, which makes the Kinayah clear. Such as:

“Do you not see that greatness has made its home in the family of Tholhah and has not moved on?”

This poem is a Kinayah that indeed the family of Tholhah is a great people.

In this discussion, there is a Kinayah whose meaning can only be understood through Siyagul Kalam (sequence of words). This Kinayah is called Ta’rid.

4 Ta’rid is referring to the meaning of a word in a way that can only be understood through siyagul kalam. It is like what we say to someone who is a fool:

“The best of men are those who benefit others.”

It is a sign of the absence of kindness in the one who harms others. Because it restricts the meaning of kindness to the one who benefits others, it is customary that there is no kindness for the one who does not do so. And this Kinayah meaning can only be understood through Siyagul Kalam.

Badi Science

This section concludes the discussion in the threefold fan of balaghoh.

Badi means to make something without an example. Just as Allah created the first man: the prophet Adam on earth, without an example.

Badi” in terms is the science used to find out how to beautify the Kalam that is already suitable for Muqtadol Hal.

If the correction model of Kalam returns to the meaning, it is called Muhassinatul Maknawi. And vice versa, if the model of Kalam’s correction returns to the lafadz, it is called Muhassinatul Lafdiyah.

Take a look at the following table:

Muhassinatul Maknawi Muhassinatul Maknawi is divided into 12, including :

1) Badi’ Tauriyyah is mentioning a word that has two meanings, namely Oorib and Ba’id, but the Ba’id meaning is desired because of the Qorinah khofiyyah (vague).

What is meant by the meaning of Oorib is the meaning that is often used properly. The meaning of Ba’id, on the other hand, is the meaning that is not often used properly. As Allah said:

“And it is He who makes you sleep at night, and He knows what you do during the day (i.e. a sin that you commit during the day).” (QS. Al’ An’am: 60)

Description:

The meaning of (Oorib lafadz is “to injure”, but in this verse what is intended is the meaning of Ba’id which is “to do or commit a sin.” And like the sha’ir below:

“O lord of hospitality, for him the creatures (humans) are his slaves”

“You are Husain bin Ali bin abi Tholib but our stubbornness towards you has increased”

Description:

The meaning of Oorib lafadz is Alam (the name of a person). The name is Yazid bin Muawiyah. However, what is intended in the verse above is not that, but the meaning of Ba’id which is a Mudhori’ Fi’il from the madi fi’il which is the lafadz “add”.

2) Badi’ Thibqg is combining or putting together two opposite meanings. (This is what is usually referred to in Indonesian terms as antonyms or opposite words). For example:

“And you think they are awake while they sleep”. (QS. Al-Khafi:18) Like :

“But most people do not know, they only know the appearance of the world.” (QS. Ar-Rum: 6-7) Part of the Badi’ Thibag is the Badi’ Thibag Mugobalah.

3) Badi’ Thibag Mugobalah is bringing two or more meanings, then bringing the opposite word of the meaning in sequence (tartib). For example:

“So let them laugh a little (in this world) and they will weep a lot (in the Hereafter).” (QS. AtTaubah:8)

4) Badi’ Muroa’tun Nadir is putting together a matter with another matter that is in Munasabah (relationship) with it and is not contradictory.

Like the sha’ir below:

“Raindrops (that smear) the branches of trees like wet pearls and shake hands with a gentle breeze and then fall (to the earth)” ,

“The bird is like reading, The fresh water is like a sheet of paper, and the wind is like taking notes while the cloud is like making a dot” Description: The poem above mentions drizzling rain, tree branches and a gentle breeze. There is a harmony between these words, which is the gathering of things that have a gentle harmony and a small size in the form of drizzle, tree branches and a gentle breeze. All of these things are compatible in terms of their smallness and softness.

The above poem collects several things that have a harmony between birds and the wind. For every bird must fly and be friendly with the wind.

Besides that, there is also harmony between water and clouds. Because every cloud must be the one that releases rainwater.

Likewise, between reading and writing because every reading is identical to writing. And between paper and dots because every paper written must have a dot. All these things have harmony. And this is what is meant by Badi’ Muro’atun Nadir.

5) Badi’ Isikhdam is mentioning a phrase with a meaning, and that phrase is used as a place for a dhomir to return to but using another meaning. Arau brings two dhomirs that return to the same lafad. But the meaning of the second dhomir is different from the meaning of the first dhomir.

– The first example is like :

 “Whoever of you sees the moon, let him fast that month.” (Al-Baqarah: 185)

Description: The meaning of the lafad is “month”, while the dhomir lafad l that returns to the lafad HAM has another meaning, namely “the month of Ramadan.”

– The second example is like :

“May Allah) water the ghodho’ tree and those who occupy it even if they set fire to it beside me and my ribs”.

Description:

The meaning of the phrase: is “One of the trees in the countryside”, while the Dhomir of the phrase: which returns to this phrase means “The place where the tree grows”. While the Dhomir of the word: which also returns to the word: means “The fire of the tree.”

6) Badi’ Jamak is putting together several cases in one ruling. Like the sha’ir below:

“Verily, youth, Qur’anic knowledge, and great wealth are the causes of great damage to a person.”

Description: The above poem is called Badi’ Jamak because it brings together the attributes of (young) (Qur’an-breaker) and (wealthy) in one thing, namely the cause of corruption.

71) Badi’ Tafrig is distinguishing between two things that come from the same type of verse. Like the verse below:

“There is no giving of clouds in the season of rain, as there is no giving of raIa in the time of generosity.”

“The gift of a raIa is a sum of money while the gift of a cloud is raindrops”.

Description:

There is no similarity between the cloud gift and the king’s gift. This difference is appropriate. Because the king’s gift was a large sum of money, while the cloud’s gift was raindrops.

The poet draws a distinction between ” ” “two gifts”, yet they are of the same kind of absolute gift.

8) Badi” Tagsim has three meanings :

1. Badi” Tagsim is sometimes dividing a matter and fulfilling all the parts one by one of the matter:

“I know today and yesterday but I do not know tomorrow”.

1. Badi” Tagsim sometimes mentions many words, then returns to a specific thing clearly, such as the verse below:

“There will be no abiding and willful wrongdoing, except for two humiliations, the donkey and the peg.”

“While the donkey and the lowly are bound with ropes, the peg is beaten (to the point that) no one loves it”

Description:

In this example, the poet mentions the phrase:  “donkey” and the phrase: , “peg”. Then the poet returns something that is the habit of the donkey in the form of the phrase: “tied with a rope”. After that, the poet also returns something related to , “pegs” which is the phrase “beaten”. This is what is meant by Badi Taqsim.

1. Badi’ Tagsim is the act of mentioning several behaviors and attributing the proper thing to each one of them. Like the sha’ir below:

“I will claim my rights with a spear and the old people, (for) covering their faces too often, are like teenagers.”

“They are heavy (for the enemies) when fighting, light when invited, many when fighting, few when counted” Remarks: In the first verse, the poet mentions the phrase “old people”. After that, the poet mentions their behavior in the form of:

“Heavy” “Light” “Little”

Then the poet attributes each of these behaviors to something worthy of the old people, namely that they are burdensome to the enemy in times of war, they are easy to oblige when invited, they are numerous in times of worry, and they are few when counted.

9) Badi’ Takidul Madhi Bima Yusybihu Dzam is reinforcing praise with ibarot that is similar to criticism. In this section, it is divided into two, namely:

1. Excluding the praiseworthy attribute from the reprehensible attribute that is being omitted by assuming that the praiseworthy attribute is included in the reprehensible attribute. As in the following sha’ir: “There is no reproach for them at all, except that their swords are sharp because they cut down their enemies.”

Description:

Lafadz is a negation of all faults. The absence of blemishes is an indirect compliment to him.

Then the poet introduces the letter Istisna'( £) which means (their swords have an axe) which presupposes the inclusion of the thing Istisna’i in the denied defect, which is the word::  This adds praise to them and strengthens the praise.

1. Establishing the praiseworthiness of one thing. Then the letter Istisna’ comes after the Istisna’, which also contains another praising characteristic. This is like the following sha’ir:

“No young man is perfect in his qualities unless he is also a philanthropist so that he does not leave any of his possessions behind.”

Description:

The words:   “Perfect in nature” is a praise that is intended and assigned to the young man. Then the poet brings in the letter Istisna’ ( ) which after the letter Istisna’ also contains another complimentary trait, namely “He is also a benefactor”. This adds to and strengthens the praise.

10) Badi’ Husnul Ta’lil is someone who claims an “Ilat” (reason) that is not real (in the sense that it does not correspond to reality) for an attribute. Such as the following sha’ir: “If the star of Jauza’ had not intended to serve him, you would not have seen him wearing a necklace with a splint”.

Description:

The existence of the star Jauza’ has the intention of serving (shining) someone is something that does not exist. Because in essence what makes the star shine is Allah, but this is what the poet recognizes.

11) Badi’ Yualaful Lafdi Ma’al Makna is the harmony of a phrase with its meaning. In this case, words that are majestic or show resilience are chosen for the meaning of nobility and courage. Like the sha’ir below:

“If I had been angry with Mudor’s anger, I would have split the sunshade to drip blood”

If it chooses soft and subtle phrases then it is intended for the meaning of seduction. Like the sha’ir below:

“My night is not so long but I cannot sleep as if my beloved’s delusion were gone from me”.

12) Uslubul Hakim is answering the mukhotob or sa’il (questioner) with an answer that he does not want or expect. This is because it reminds him that this answer is better than the one he wants.

1. Saying words that divert from the purpose of the conversation (diverting the conversation). Such as the speech of the poet Qoba’sar to Hajjaj. And Hajjaj threatened Qoba’sar with his words:

“Indeed I will drag and carry you in iron chains”. Qoba’sar replied:

“Just like a raIa, it is appropriate for a raIa to ride a black horse and a white horse”. Then Hajjaj said again to Qoba’shar:

 “I mean iron (black instead of a black horse).” Qoba’sar said:

“If the horse is strong it is better than a stupid horse.”

Description:

In fact, Hajjaj wanted “black iron chains” and wanted “special mines” in their original meaning. Ooba’sar, on the other hand, directs the two phrases to another meaning: “a strong black horse.”

1. Providing an answer to the Sa’il, which answer is produced by placing the Sa’il’s question like another question that is more appropriate to the problem. As Allah says:

“They ask you about the crescent moon. Say: It is a sign of time for mankind and the pilgrimage.” (Al-Baqarah: 189)

Description:

Companions Muadz bin Jabal and Rabiah al-Anshori asked the Messenger of Allah about the new moon. They asked: “Why is it that at the beginning of the appearance of the crescent the moon is small, then it gets bigger so that it becomes the full moon, then after that, it gets smaller so that it returns to what it was before?”

Then came the answer regarding the wisdom contained in that. Since the wisdom was more important to Sa’il. So their question regarding the cause of the difference in the shape of the moon was placed in the question regarding the wisdom of the cause of the difference.

Mahasinatul Lafdzi

1. Badi’ Jinas: Two lafadz that are similar in pronunciation, but have different meanings. Badi Jinas is divided into two, namely: 1) Jinas Tam, 2) Jinas Ghairu Tam.

1) Jinas Tam A lafadz (two such lafadz) whose letters match in depth:

– Ha’iah (form) ” is the same in terms of its haraokat and sukun.

– Na’u (kinds)” is the same in terms of the types of hijaiyah letters, which number 28.

– The adad (count) of each of the two phrases is the same, such as if the first phrase is 3 letters then the second phrase is also 3 letters.

– Tartib (order) – i.e. the order of the two phrases is the same.

For example, if in the first recitation the letter comes first, then in the second recitation the letter also comes first. Like the sha’ir below:

“We have found no one to turn to but you, may you never cease to be the apple of our eye.”

“Be kind to them while you are in their village and make them happy while you are in their land.”

2) Jinas Ghoiru Tam: The incompatibility of each of the two lafads. Either in terms of Hai’ah, Na’u, Adad or order. Like the sha’ir below:

“They bring out hands that can protect, and strike with swords that kill and cut”

2. Badi’ Only” The completion of two fasilahs (sentence endings) on one letter, which occurs in the words of Natsar (other than poetry, whether Qur’anic or otherwise). For example:

“A man is found in his manners, not in his jewelry and clothes. “

“Then we made them virgins, full of love for her and of the same age.” (QS. AlWaqi’ah: 36-37)

“Santri to me is a person who learns and serves.”

3. Badi’ Iqribas Giving the content (verse) of the Qur’an or hadith in a kalam (either a kalam natsar or nadhom). But provided that the kalam is not intended as Qur’an or hadith.

– An example of a poem containing a Qur’anic verse:

“Do not do wrong and do not be pleased with wrongdoing and deny all that you can.”

“On the day of reckoning (i.e. the Day of Judgment) there will be no friend for the wrongdoer and no helper for him.”

Description:

in the form of poetry:

“There is no friend for the wrongdoer and no helper for him.”

Actually, this poem contains a verse of the Qur’an which reads:

“There is no faithful friend for the wrongdoer, nor is there for him a helper whose help is accepted.” (QS. Ghafir: 18)

– An example of a poem containing some hadith:

“Do not be hostile to people when they are in their own country, for there are very few immigrants who guard their homeland.”

“And if you wish to live among them, And behave toward men with good manners.”

Description:

Actually, the above verse contains the hadith of the Prophet which reads: ,

“Fear Allah wherever you are. Follow the good after the bad because the good can erase the bad. And behave towards people with ahklag

It is permissible to slightly change the Qur’anic verse or hadith that is used as the content of a nadham, because of the need for Wazan or otherwise, such as the following sha’ir:

“Indeed, what I feared has happened, we will return to Allah”.

Description: The Qur’an contained in the above verse has been slightly altered from its original form:

“Verily we belong to Allah and verily we shall return to Him”. (QS. Al-Baqarah: 156)

Khotimatun

1. Badi’ Khusnul Ibtida: A mutakallim beautifies the beginning of his speech by choosing words that are beautiful, well-organized, and sound in meaning. So that it is far from Tanafur, Mukholafah lil Qiyas, and difficult to pronounce.

And if it implies the matter to be discussed, then this is called Badi’ Baroatul Istihlal. And it is said by the scholars of Fugoha’ (scholars of jurisprudence) at the beginning of their speech before they begin to discuss jurisprudence, i.e. magolah:

“Whoever Allah wills well, He will make him understand his religion”.

Description:

Actually, the hadith above has nothing to do with the discussion of figih, because the meaning of the word: is “understood”. However, the mushonnif made Badi’ Baroatul istihlal, which is alluding and hinting at the science that will be discussed, namely the science of figih.

Also like congratulations for recovering from an illness:

“Glory will be preserved when you are preserved, and the pain from you will disappear, transferring to your enemies.”

And also like the congratulations after the construction of the palace:

“This palace deserves respect and greetings, and may time erase its beauty.”

2. Badi’ Khusnul Intiha’: A mutakallim beautifies the endings of his words by choosing words that are beautiful, well-arranged and sound in meaning. So that it is far from Tanafur, Mukholafah lil Qiyas, and difficult to pronounce.

If it indicates that the speech has stopped or that it is finished, then the mukhotob can understand from it that the purpose of the Mutakallim has been fulfilled. This is called Badi’ Baroarul Maqtho’. It is like saying:

“We ask Allah for a good ending”. And like the sha’ir below:

O cave refugee, may Allah revive you at some time. this is a prayer for mankind”