Abstract

Purpose and Introduction: This article seeks to analyze and identify the rhetorical devices employed in the verse endings (fawasil) of Surah Ibrahim and to elucidate the significance of these fawasil in the eloquence of the Holy Quran. The eloquence of the Holy Quran, as a miraculous attribute and a technique of captivating the audience, has garnered historical attention. This trait is seen in all verses of the Quran; nevertheless, the fawasil, serving as a beautiful conclusion, hold particular significance and must exhibit a distinctive beauty to resonate with the listener's heart and spirit. This study aims to address the essential inquiries regarding the placement of fawasil within the rhetoric of the Quran and the rhetorical tactics utilized in the concluding verses of Surah Ibrahim.
Methodology: This study employed a descriptive-analytical methodology. Initially, by analyzing pertinent sources and texts, essential ideas such as fasila, rhetoric, and rhetorical figures were delineated and elucidated. The literature was reviewed to analyze the placement of poem endings within rhetorical and interpretative sciences. The fawasil of Surah Ibrahim were examined as a representative sample of Quranic verses. The rhetorical devices employed in the fawasil of this surah were classified and examined according to the three branches of rhetoric: Ma'ani, Bayan, and Badi'. The research was grounded in classical and modern interpretative and rhetorical sources.
Results: This research reveals that many rhetorical strategies are utilized throughout the 52 verses of Surah Ibrahim, each enhancing the beauty and significance of the divine message. Among the most significant of these devices are: The Science of Badi' (Rhetorical Ornamentation): Tasdir (Repetition), Tawshih (Embellishment), Ighal (Intensification), and Tamkin (Establishment). The Science of Ma'ani (Meaning): Emphasis, Fronting and Delaying, Imperative, Iltifat (Pronoun Shifting), Restriction, Wish and Hope, Praise and Blame. The Science of Bayan (Eloquence): Simile, Majaz (Metonymy), Metaphor, and Kinayah (Understatement). According to these three disciplines of rhetoric, several significant conclusions are as follows: Within the Badi' category: The Tasdir approach, wherein the rhyming word (fasila) corresponds to a word at the onset or midpoint of the verse, enhances the harmony and coherence of the text, both phonetically and semantically. Tawshih in the rhyming intervals establishes a robust linkage between the commencement and conclusion of the verses. Moreover, the Tamkin approach, which structures the framework of the verse to ensure the conclusion harmoniously coincides with its content, amplifies the aesthetic and emotional resonance of the word. In the Ma'ani category, Emphasis and Fronting/Delaying are strategies that enhance the beauty and impact of the text. The use of particles such as "inna," "anna," and the "lam of emphasis" reinforces meaning for the listener, while Fronting and Delaying, by altering word order, augment the stylistic elegance and expressiveness of the phrasing. In the Bayan category, Simile and Majaz are tactics that render abstract concepts concrete and enhance audience comprehension. The metaphors employed in the intervals of this Surah, together their literary elegance, convey profound meanings to the audience. Consequently, within the rhyming sections of Surah Ibrahim, there are 11 occurrences of Tasdir, 5 occurrences of Tawshih, 7 occurrences of Ighal, and instances of Tamkin throughout all verses of the Surah. Additionally, the rhetorical devices pertaining to the science of meaning (Ma'ani) encompass stress in 22 verses, fronting and delaying in 19 verses, imperatives in 4 verses, expressions of wish and hope in 2 verses, blame in 2 verses, restriction in 2 verses, and iltifat in 4 verses. The approaches pertaining to the science of speech encompass Simile in 2 verses, Majaz and Metaphor in 4 verses, and Kinayah in 1 verse.
Discussion and Conclusion: This research illustrates that the verse endings (fawasil) of Surah Ibrahim, as an integral component of the Quran's rhetorical framework, significantly contribute to the transmission of concepts and the persuasion of the audience. The employment of rhetorical devices (badi'), figures of speech (ma'ani), and eloquence (bayan) in these conclusions amplifies their aesthetic appeal, clarity, and semantic richness, so reinforcing the divine message in the minds and hearts of the audience. The variation in the structure and shape of the fawasil illustrates the expression of the message tailored to the setting and the audience, a fundamental aspect of rhetoric. The study's findings affirm that the Holy Quran, regarded as the divine word, exhibits exceptional eloquence (fasahah) and rhetoric (balaghah), with each segment, including verse endings, employing diverse literary and rhetorical techniques to optimally fulfill its instructive and guiding purpose. This enhances the literary and artistic merit of the Quran while facilitating a more profound and effective comprehension of its message. The comprehensive and meticulous construction of rhetorical devices guarantees that the holy message is embellished and conveyed with optimal rhetorical attributes, maximizing its influence on the Quran's audience.