'Ilm al-Bayan
Tashbih
(1) Its Integrals
Rules:
(1) Tashbih is to show that a thing (or things) shares with something else in one or more attributes
through the use of an instrument which is the Kaf or something similar whether explicit or
implicit.
(2) The Integrals of Tashbih are four: (a) the Mushabbah (the thing compared), (b) the
Mushabbah bihi (the thing compared to), and these two are called the Tarafa Tasbih (the two
elements in the Tashbih that are compared), (c) the Adah Tashbih (the instrument of
comparison) and (d) the Wajh Shabah (the angle of comparison) which should be stronger and
clearer in the Mushabbah bihi than in the Mushabbah.
(2) the Types of Tasbih
Rules:
(3)
(4)
(5)
(6)
(7)
Tashbih Mursal is that in which the Adah is mentioned.
Tashbih Mu'akkad is that from which the Adah is dropped.
Tashbih Mujmal is that from which the Wajh Shabah is dropped.
Tashbih Mufassal is that in which the Wajh Shabah is mentioned.
Tashbih Baligh is that from which the Adah and Wajh Shabah are dropped.
(3) Tashbih Tamthil
Rule:
(8) The Tashbih is called Tamthil when the Wajh Shabah in it is an image or picture made up of
number of things, and non-Tamthil when the Wajh Shabah is not like that. (like a scenario)
(4) Tashbih Dimniyy
Rule:
(9) The Tashbih Dimniyy (implied or covert comparison) is a Tashbih in which the Mushabbah
and Mushabbah bihi are not placed in any of the known forms of Tashbih but are instead
alluded to in the construction. This type (of Tashbih) is used to convey the idea that the
particular judgment made about the Mushabbah is in fact possible.
(5) Aims or Functions of Tashbih
Rule:
(10) The Functions of Tashbih are numerous. The following are some of them:
(a) Showing that the Mushabbah is possible: this is the case when something strange is said of
it (i.e. the Mushabbah) such that its strangeness will not disappear except by mentioning
something similar to it.
(b) Clarifying the state in which it occurs: this is when the Mushabbah is of an unknown
description before Tashbih (comparison) and then the Tashbih provides it with a
description.
(c) Clarifying the degree (of intensity or moderation) of the state in which it occurs: this is
when the description of the Mushabbah is known before Tashbih in a general way and then
the Tashbih stipulates the degree (of intensity or moderation) of this description.
(d) Reinforcing the state in which it occurs like when what is said about the Mushabbah
requires to be affirmed and clarified by means of an example.
(e) Making the Mushabbah beautiful or ugly.
(6) Tashbih Maqlub
Rule:
(11) Tashbih Maqlub (inverted comparison) is to make the Mushabbah into the Mushabbah bihi
by claiming that the Wajh Shabah in it is stronger and clearer.
Al-Haqiqah wal-Majaz (the Literal and Metaphorical)
Majaz Lughawiyy
(12) Majaz Lughawiyy (linguistic metaphor) is a word that is used outside the meaning that it was
(originally) coined due to an 'Alaqah (relation that exists between its real or literal meaning and
the current metaphorical meaning) in addition to a Qarinah (circumstantial indicator) which
prevents the real meaning from being intended. The relation between the literal and metaphorical
meaning is sometimes one of mutual resemblance or similarity (Mushabahah) and sometimes
something else. The Qarinah is sometimes textual (Lafthiyyah) and sometimes contextual
(Haliyyah).
(1) Al-Isti'arah al-Tasrihiyyah wal-Makniyyah
Rule:
(13) The Isti'arah is a type of Majaz Lughawiyy, and it is a Tashbih where one of its two Tarafan
(the two elements in the Tashbih that are compared) is dropped. Its 'Alaqah (relation) is always
one of Mushabahah (mutual resemblance or similarity). It is of two types:
(a) Tasrihiyyah (explicit), which is where the word denoting the Mushabbah bihi is explicitly
stated
(b) Makniyyah (implicit), which is where the Mushabbah bihi is dropped and is alluded to by
one of its Lawazim (necessary qualities).
(2) Division of the Isti'arah into Asliyyah and Taba'iyyah
Rules:
(14) The Isti'arah is Asliyyah when the word used for it is an Ism Jamid (non-derivative: in the
form of a concrete or abstract noun, as opposed to a Mushtaqq or a Fi'l)
(15) The Isti'arah is Taba'iyyah when the word used for it is a Mushtaqq (derivative) or Fi'l (verb).
(16) The Qarinah of every Taba'iyyah is Makniyyah (implicit), and when the Isti'arah is used for
any of the two then it is not allowed that it be used for the other.
(2) Division of the Isti'arah into Murash-shahah, Mujarradah and Mutlaqah
Rules:
(17) The Isti'arah Murash-shahah is where the Mula'im of the Mushabbah bihi (i.e. the
expression complementing the Mushabbah bihi) is mentioned with it.
(18) The Isti'arah Mujarradah is where the Mula'im of the Mushabbah (i.e. the expression
complementing the Mushabbah) is mentioned with it.
(19) The Isti'arah Mutlaqah is that which is free from Mula'imat of the Mushabbah bihi or the
Mushabbah.
(20) The Tarshih (i.e. the expression complementing the Mushabbah bihi) or the Tajrid (i.e. the
expression complementing the Mushabbah) is only considered after the Isti'arah is already
complete with its Qarinah whether textual or contextual. For this reason the Qarinah of the
(Isti'arah) Tasrihiyyah is not called Tajrid and the Qarinah of the (Isti'arah) Makniyyah is not
called Tarshih.
(4) Isti'arah Tamthiliyyah
Rule:
(21) The Isti'arah Tamthiliyyah is a Tarkib (construction or compound) which is used outside the
meaning that it was (originally) coined for due to the relation of similarity ('Alaqah
Mushabahah existing between the literal meaning and current figurative meaning) in addition to
a Qarinah (circumstantial indicator) which prevents the original meaning from being intended.
(5) Majaz Mursal
Rules:
(22) Majaz Mursal is a Kalimah (word) which is used outside the meaning that it was (originally)
coined for due to a relation other than similarity ('Alaqah Ghayr Mushabahah existing between
the literal meaning and current figurative meaning) in addition to a Qarinah (circumstantial
indicator) which prevents the original meaning from being intended.
(23) Amongst the 'Alaqat (relations) of the Majaz Mursal are: Sababiyyah (being the cause),
Musabbabiyyah (being the effect), Juz'iyyah (being the part), Kulliyyah (being the whole),
I'tibar Ma Kana (considering what was), I'tibar Ma Yaunu (considering what will be),
Mahalliyyah (being the place that is occupied) and Halliyyah (being the one occupying the
place).
Majaz 'Aqliyy
Rules:
(24) Majaz 'Aqliyy (conceptual metaphor) is to let the Fi'l or something similar be attributed to a
Fa'il which is not its own due to a relation (existing between the real Fa'il and the current
metaphorical one) in addition to a Qarinah preventing the real meaning from being intended.
(25) The metaphorical attribution (Isnad Majaziyy) could be to the cause of the Fi'l, its time, its
place or its (lexical) source (which is its infinitive).
