فَارْجِعْSo returnإِلَىtoقَصَائِدِpoemsالشُّعَرَاءِof the poetsالْمُخْضَرَمِينَ،who lived in both pre-Islamic and Islamic eras,
So return to the poems of the Mukhdaram poets,
وَاقْرَأْand readرَسَائِلَlettersالنَّبِيِّof the Prophetالْكَرِيمِthe noble- صَلَّى- may God blessاللَّهُHimعَلَيْهِand grant Himوَسَلَّمَ -peace -وَرَسَائِلَand lettersسَيِّدِنَاof our masterعُمَرَUmarبْنِson ofالْخَطَّابِAl-Khattab- رَضِيَ- may God beاللَّهُpleasedعَنْهُ -with him -حَتَّىuntilتَنْكَشِفَis revealedلَكَto youهَذِهِthisالْحَقِيقَةُtruthجَلِيَّةًmanifestوَاضِحَةً،and clear,
and read the letters of the noble Prophet - peace and blessings be upon him - and the letters of our master Umar ibn al-Khattab - may God be pleased with him - until this truth is revealed to you clearly,
فَلَوْfor ifجَاءَhad comeالْكَلَامُthe speechعَلَىuponغَيْرِother thanمَاwhatكَانُواthey wereيَعْهَدُونَهُaccustomed toمِنْofطَرَائِقِmethodsالْبَيَانِ،of expression,
for if the speech had come in other than the methods of expression they were accustomed to,
لَوَقَعُواthey would have fallenفِيintoالْحَيْرَةِ،confusion,وَوَاجَهَهُمْand it would have faced them withشَيْءٌsomethingلَاthey do notيَأْلَفُونَهُfamiliarize withوَلَاand do notيَأْنَسُونَfind comfortبِهِ،in it,وَشَوَشَwhich would have disturbedعُقُولَهُمْtheir mindsوَأَقْلَقَand worriedخَاطِرَهُمْ.their thoughts.
they would have fallen into confusion, and something would have confronted them that they neither recognize nor find comfort in, which would have disturbed their minds and troubled their thoughts.
ثُمَّThenإِنَّindeedالْغَرَضَthe purposeلَيْسَis notمُجَرَّدَmerelyإِفَادَةِconveyingمَاwhatلَاthey do notيَعْلَمُونَهُ،know,بَلْratherإِفَادَتِهِconveying itمَعَwithالتَّكْرَارِrepetitionوَالاسْتِحْضَارِand presenceمَرَّةًtimeبَعْدَafterمَرَّةٍ،time,
Then, the purpose is not merely to impart what they do not know, but rather to impart it with repetition and recall time after time.
وَيَتَوَفَّرُand this is providedهَذَاthisالْمَعْنَىmeaningفِيinغَيْرِother thanالْمُرَتَّبِthe arrangedمَاwhatلَاis notيَتَوَفَّرُprovidedفِيinالْمُرَتَّبِthe arrangedمِنَofالْكَلَامِspeech(عَلَى(accordingطَرِيقَةِto the methodالْمُتُونِof textual textsالْكِتَابِيَّةِ) .written).
And this meaning is provided in the non-arranged [speech] in a way that is not provided in the arranged speech (according to the method of textual books).
وَجْهُThe aspectاخْتِيَارِof choosingالْأَوْزَانِthe metersوَالْقَوَافِيand rhymesالْجَدِيدَةِ:new:
The reason for choosing new meters and rhymes:
وَلَوْAnd ifسَأَلْنَا:we asked:لِمَادَاwhyلَمْdid notيَخْتَرْchooseالْقُرْآنُthe Quranالْكَرِيمُthe nobleتِلْكَthoseالْأَوْزَانَmetersوَالْقَوَافِيَand rhymesالَّتِيwhichتُعْرَفُare knownلَدَىbyالشُّعَرَاءِthe poetsوَهِيَwhile they areأَحْلَىsweeterوَأَلَذُّ،and more delightful,
And if we were to ask: Why did the Noble Quran not choose those meters and rhymes known to poets, which are sweeter and more delightful?
قُلْنَا:we would say:إِنَّindeedاللَّذَّةَdelightوَالْحَلَاوَةَand sweetnessأَمْرٌis a matterنِسْبِيٌّ،relative,يَخْتَلِفُdifferingبِاخْتِلَافِby the difference ofالشُّعُوبِpeoplesوَالْبُلْدَانِand countriesوَالْعُقُولِand mindsوَالْأَذْوَاقِ،and tastes,
we would say: Indeed, delight and sweetness are relative matters, differing according to peoples, countries, minds, and tastes.
وَلَوْand even ifسَلَّمْنَاwe granted- جَدَلًا -- for the sake of argument -أَنَّthatتِلْكَthoseأَحْلَىare sweeterوَأَلَذُّ،and more delightful,فَإِنَّthen indeedإِبْدَاعَcreatingأُسْلُوبٍa styleجَدِيدٍnewوَنَمُوذَجٍand a modelجَدِيدٍnewمِنَofالْأَوْزَانِmetersوَالْقَوَافِيand rhymesعَلَىuponلِسَانِthe tongue ofالرَّسُولِthe Messengerالْكَرِيمِthe noble- صَلَّى- may God blessاللَّهُHimعَلَيْهِand grant Himوَسَلَّمَ -peace -الَّذِيwhoكَانَwasأُمِّيّاًilliterateلَمْwho did notيَقْرَأْreadوَلَمْand did notيَكْتُبْ،write,آيَةٌis a signظَاهِرَةٌmanifestمِنَamongالْآيَاتِthe signsالدَّالَّةِpointingعَلَىtoنُبُوَّتِهِhis prophethoodوَرِسَالَتِهِand his message.
And even if we conceded - for the sake of argument - that those are sweeter and more delightful, then the creation of a new style and a new model of meters and rhymes on the tongue of the noble Messenger - peace and blessings be upon him - who was illiterate and neither read nor wrote, is a manifest sign among the signs indicating his prophethood and message.
وَلَوْAnd ifكَانَhadالْقُرْآنُthe Quranقَدْbeenنَزَلَrevealedعَلَىuponأَوْزَانِmeters ofالشِّعْرِpoetryوَقَوَافِيهِand its rhymesالْمَعْرُوفَةِknownلَذَهَبَتْwould have taken awayبِالْكُفَّارِwith the disbelieversالظُّنُونُthoughtsإِلَىtoأَنَّهُthat itشِعْرٌis poetryمِنْofشِعْرِهِمُtheir poetryالْمُتَدَاوَلِcirculatedالْمَعْرُوفِ،known,وَلَمْand they would not haveيُعِيرُوهُbestowed upon itكَبِيرَgreatاهْتِمَامٍattentionوَلَمْand they would not haveيُبَالُواcaredبِهِ.about it.
And had the Quran been revealed upon the meters of poetry and its known rhymes, the thoughts of the disbelievers would have led them to believe that it is poetry from their circulated and known poetry, and they would not have given it great attention nor cared about it.
وَمَعْلُومٌAnd it is knownأَنَّthatالْبُلغَاءَthe eloquent onesمِنَamongالشُّعَرَاءِthe poetsالْمُفْلَقِينَthe masterlyوَالْكُتَّابِand the writersالْمَجِيدِينَthe proficient
And it is known that the eloquent ones among masterly poets and proficient writers