Fasaha in mufradaat (words/phrases) is for a word to be in accordance with the rules that are derived from surveying the language of the Arabs, while the letters are appropriate to one another and it is prevalently used.
- In accordance with the rules – e.g. according to sarf rules it would be inappropriate to say ajlal as opposed to ajall
- Letters are appropriate – i.e. not heavy on the tongue. A word that is difficult to pronounce is not faseeh, e.g. Mustashziraat (Imru’ul Qays)
- Prevalently used – not strange
Fasaha in kalam is for it to be free of weakness in composition, and the clashing of words, and convolutedness, while its individual words are eloquent.
- Weakness in composition – breaking grammar rules
- Clashing of words – An example in English probably would be: “She sells sea-shells by the sea-shore.”
- Convolutedness – the intended meaning is not clear e.g. due to an omission without sufficient context
- Given every individual word is faseeh
Balagha in speech is for it to correspond to the requirements of the situation along with its being faseeh.
Requirement of the situation: We can convey a message in different ways, using different kinds of sentences. While all the different sentences conveying the same underlying message may be grammatically correct, their appropriateness would vary based on context. Consider the following examples provided by Shaykh Taqiuddin an-Nabhani in his book, Islamic Personality Vol.1. All these sentences are essentially saying the same thing, that Zayd stood, but their applicability and appropriateness are specific to their respective contexts.
- Qaama zayd (report)
- Zayd Qaama (the one being talked about)
- Inna Zaydan Qaama (responding to a question)
- Wallahi inna Zaydan Qaama (to one who denies)
- Qad qaama Zayd (to one who expects Zayd to
stand)
Balagha itself consists of 3 sciences:
1. Ilm ul ma’ani – how to take what is possible in the Arabic language and format it such that it best suits the requirement of the occasion e.g. when to do taqdeem or ta’kheer, whether to use emphasis or not etc. This depends on a good understanding of the sentiments of the audience.
2. Ilm ul-bayan – how to convey a meaning in various degrees of clarity and obscurity e.g. speaking directly or using a metaphor (Isti’aara, Kinayah, Tamtheel).
3. Ilm ul badee’ – embellishments e.g. Imam Taftazani says in the khutbah:
يقول العبد الفقير الى الله الغني
Here the imam contrasts الفقير with الغني which is an example of embellishment.
From the perspective of the above, not only is there no weakness in the Qur’an’s composition. Rather, there is perfection at each of these levels of eloquence. And it is humanly impossible to achieve such a linguistic feat.
If you found this post beneficial, please share and subscribe below.
Qur'anic Reflections 
Leave a comment