The Ninth Matter
The highest degree of eloquence, which confounds the faculty of will and simple conceptions, is by the aims, which are one within the other yet in sequence, being numerous; and the inferences, which are interconnected, being in succession; and the basic intentions, which produce a single result, coming together; and the many branches comprising different fruits, or having the potential to produce them. It is like this:
Breadth and grandeur are imparted to speech when the aims that have departed from and are furthest from the ultimate aim are interconnected and they complete each other’s deficiences and fulfil their duties to their neighbours. It is as though when one of the aims is positioned, so is the next positioned, then the next and the next, and so on. With their relations being observed in every respect to the right and left, together the aims found the well‑constructed palace of the speech; as though they have consulted and employed many intelligences to assist their own; as if each of the clusters of aims is an element participating in the interconnected representations. Just as if an artist puts a black spot on a picture overlying other pictures, the spot will be an eye in one of the pictures, a mole on the face in another, a nostril in another one, and a mouth in another; so too are there such points in elevated speech.
Second Point: With compound and branching analogies, the aims multiply successively. As though the speaker is pointing to the aim’s continuance and a natural history of its increase. For example, the world is beautiful, which means its Maker is wise; He does nothing in vain, wastes nothing, nor neglects the potentialities of anything. Therefore, He will perpetually perfect the world’s order. He will not condemn human beings to non‑existence, which is harrowing, intolerable, eternal separation, for eternal separation destroys all hope and perfections. There will therefore be everlasting happiness. The above is a good example of the third aspect of difference between man and the animals in the discussion on general prophethood in the introduction to the second part of the profession of faith in the Third Article.
The Third Point puts together and mentions a number of fundamentals (usûl) that produce a single result. For even if each fundamental (asl) is not intentionally and itself linked to some elevated result, it at least provokes it and causes it to emerge. As though the exemplifications, which are called fundamentals, indicate the aim’s abstract loftiness, caused by the mirrors’ difference and the sameness of the result and what is shown, and indicate too the conjoining of the vital power of the speech with the truth known as universal life, or the general motion called the life of the world. The First Aim of the Third Aim at the end of the Third Article is an example of this. Another example is furnished by the Indication, Guidance, Note and Judgement in the Fourth Matter and Way of the Third Article.
Consider the Word of the Most Merciful, Who teaches the Qur’an; Do any of your Lord’s verses not manifest this truth? So woe unto the literalists who call what they do not understand “repetition”!
Yes, if attention is paid to the Lord of Glory’s Word, this truth is seen to shine everywhere like light. Indeed, with all its elements combining like light in its corners and crossroads, this truth causes the pure water of eloquence to pour forth. Curses upon those literalists who ignoring it, call it repetition!
Fourth Truth: This is to mould and shape the speech in such a way that it comprises the seeds of numerous branches, is the source of numerous statements, and indicates numerous meanings and different aspects. As though, since the speech holds such a potentiality, this truth alludes to its power to grow and the abundance of its produce. As if all those branches and aspects crowd together in the matter so as to balance the virtues and fine points, direct each branch towards an aim and lay a duty on each aspect.
Consider the story of Moses for it is more useful than the parts of his staff: the Qur’an took it in its shining white hand and the wizards of rhetoric fell prostrate before its eloquence.
Yes, Moses’ staff is more useful than the proverbial staff in the famous tale. The staff in the story still found a use, however much it was split up, just like the story of Moses. It was owing to this that the Qur’an took the story with the shining white hand of its miraculous exposition and exhibited it in many different forms. It employed every side of it brilliantly so that the magicians of the science of rhetoric (beyan) prostrated before it in wonderment and love.
Brother! With these literary styles, the elusive eloquence of this matter depicts for you a tree of reality with vast intertwining roots, well placed nodes, interwoven branches, and diverse fruits. Take a look at the Sixth Matter if you wish, for even if poorly arranged, it illustrates this matter to a degree.
Note and Apology Brother! I know that this Article appears to be quite obscure to you. But what can I do? The mark of premises and preliminaries is conciseness and abbreviation. It will be made clear to you in the three books.