Twelfth Matter
A speech is articulate to the extent that it is able to give the aid necessary to every fundamental part and every thought contained within it, and to clothe it in the most suitable style. If the speech is in the form of a story, the speaker or writer should play the role of the hero. If you describe the thoughts and feelings of others on behalf of the hero, then you should embody the hero or let him be a guest in your heart or speak with your tongue. But if you dispose of your own property (if you take the role of the main character), then you should consider every element of the story according to its capacity and place, cutting and sewing the dress of style according to the stature of its capacity. This will enable every secondary purpose to appear in the dress of the style most suited to it.
Style consists of three kinds for the most part:
The first is the simple, straightforward style, like the styles of Sayyid Sharif al-Jurjani and Nasir al-Din al-Tusi.54
The second is the ornate style, like the bright, splendid style of ‘Abd al-Qahir in his Dala’il al-İ‘jaz (“Intimations of Inimitability”) and Asrar al-Balagha (“Secrets of Eloquence”).
The third is the elevated or lofty style, like some of the magnificent writings of al-Sakkaki, al-Zamakhshari, and Ibn Sina (Avicenna).
If you write about theology and methodology, you should not abandon the elevated or lofty style, which has intensity, awe, and vigor.
If you aim to persuade the audience and use an oratorical style, do not abandon the ornate style, which contains encouragement, discouragement, luster, and vivid descriptions. But you should avoid affectation.
If you write and speak on the matters included in or discussed by instrumental sciences, such as logic, mathematics, and linguistics, and the sciences of human relationships, prefer the simple, straightforward style.
In conclusion, the sufficiency of a speech lies in avoiding a style that is incompatible with the requirements of the purpose, or the occasion on which it is said, or the audience to whom it is addressed. When you want to cut and sew a style suited to the stature of the speech, you should consider why and for what purpose you are speaking or writing, the secondary purposes you are aiming at, the audience you are addressing, and the circumstances in which you are speaking; you should not break off from the main way by lending your view and attention to side issues, and not waste your “wealth.” Just as a speech displays the meaning through its purpose, arts, and the occasion on which it is said, style also indicates the meaning, and the meaning, arts, and the occasion on which the speech is said, all contribute to the style.
If you would like to, you can look into the introductions to the works written about the topics included in or discussed by elevated sciences such as theology and Qur’anic interpretation. Even though every introduction does not have the same degree of eloquence, each of them vividly and clearly expresses the main purpose of the work.
A CONCLUSION
They say we should consider what is spoken, not the speaker. But I say that eloquence requires considering all of these points: Who says it? To whom is it said? On what occasion is it said? On what authority is it said? For what purpose is it said?
AN INDICATION
Eloquence requires that the main purpose for a speech or piece of writing should sometimes specifically and sometimes allusively be referred to, and whatever is said or written should flow towards it. Occasional and coincidental references to the main purpose are of no use.
Literary devices, such as similes, metaphors, and allegories, should not be used for their own sake, but should be used when the style requires them.
AN EXPLANATION
When used for certainty, the particle inna (surely, assuredly) is the most precise and decisive of the words indicating a concrete reality in the outer world and connecting a conceptual proposition with the relevant law in nature. It is for this reason that the Qur’an frequently uses it.
A REMINDER AND AN EXCUSE
O brothers and sisters! Let my puzzling style not distract you from the truths expounded in this book. One who is a specialist in a branch of science is not expected to be a specialist in all the branches. Also, centripetal force is greater than centrifugal force, and the ears are nearer to the mind than the tongue and are related to reason. In addition, the heart, which is the origin of words, is distant from the tongue and is a foreigner to it. Furthermore, the tongue is usually unable to understand the language of the heart. If the heart in particular speaks as if from the bottom of a well, the tongue cannot hear it and therefore cannot interpret it.
In short, understanding is easier than describing. However, I beg your forgiveness for my ambiguous style, and noble hearts are forgiving.
You can take the First Part of this book as a primary and the Second Part as a secondary premise and, allowing intuition to conduct through them like an electric current, begin to read the Last Part, which is about some matters of belief.
Said Nursi
54 Nasir al-Din al-Tusi (1201–1280) was one of the greatest scientists, philosophers, mathematicians, astronomers, theologians and physicians of the time and was a prolific writer. In addition, he wrote poetry in Persian. He was born in Tus near the present Mashhad. The observatory at Maragheh, which he built, became operational in 1262. He wrote one or several treatises on different sciences such as geometry, algebra, arithmetics, trigonometry, medicine, metaphysics, logic, ethics, and theology. (Trans.)