Author
Mr. Rabab Ibrahim Abdel-Fadil
Type
Book
Language
Arabic
Digital
Yes
Manuscript
No
Library
Royal Danish Library
Library Asset ID
ISSN: 2536-9083
Record ID
cdi_almandumah_primary_1049361
Library Location
DOAJ Directory of Open Access Journals
Notes
This study embodied a "grammatical phenomenon" that had spread among grammarians, as it depicted: how Arabic grammarians - many heated and decisive battles took place among them over the so-called "grammatical industry"; What is meant is the grammatical rules and rulings by which they judged the Arabic styles, and which the most distinguished and minded people of the Arabic language, and scholars in the past, extended to their era in codifying the rules of the language and deducing its general and subsidiary rulings. This craft did not stop at the point of codifying and deducing rulings only, but it brought these distinguished scholars to the point of exaggeration, so they took from the schools of speech and dialectical philosophy a way of writing and studying, so they worshiped its captivity what they created. Among the rulings that brought them to the point of rejecting and rejecting eloquent texts from the Qur’an and the words of the Arabs in poetry and prose. This study came with an eye of fairness to show the defects of this industry and those rulings and rules and their advantages, gifts, and character that are fair in origin and purpose to the texts of the Qur’an, the speech of the Arabs, and poetry. The study dealt with three chapters: Chapter One: On the corruption resulting from the style, and what it contains of the words of emphasis and initiation, and what may be necessary of a response, and a rejection of the parsing that came from those who separate the factor from the object, or introduce the object or relate to the infinitive or connection, or if it is sudden, or negative or interrogative letters. Or being rewarded for something that does not deserve it in their industry, and is even abstained from. The second chapter: On the corruption resulting from the interpretation in the conjunction of the place or the interpretation by deletion or the coming of the follower in contradiction to the successor of the conjunction of a statement on the artificial interpretation. The third chapter: On the corruption resulting from the verbal factors and the corruption it entails in their craftsmanship when the appearance is included as a sign of the implicit without repeating the lower case, or the appearance of the long noun “no” without grammatical or accusative, or corruption in their craftsmanship in the application of the affirmative infinitive, which necessitates refraining from this in the rule by which they ruled in their craftsmanship, and what this study has proven is the necessity of adopting the apparent meaning of the texts, especially the language of the Qur’an, since it is the origin and the craftsmanship is not the origin, as God created “speech” and is The Creator of languages and their people must be the proof and evidence. It is not permissible for these people to distort these Qur’anic texts from their meaning, distort them from their places, and deviate them from what God has entrusted them with, since the seven or even ten readings are fixed and in agreement with the rules of Arabic, so it is necessary to take the apparent meaning of the text even in the fourteen. What about the frequent ones, which led to the research that it was necessary for grammarians to reconsider the eloquent texts in which there were frequent readings that were proven by the research in their place from it? So when the reading is correct, and it agrees with one of the Uthmani Qur’ans, even if it is possible, it is not valid to reject it, reject it, and prefer the grammatical rule over it, so as not to spoil their grammatical craftsmanship, since it was correct that the Qur’an should not be compared to anything!! Rather, it must be compared to it, as it is the correct, established and frequent text, and there is no text. It is similar to it in the strength of its proof, the frequency of its narration, and the certainty of its authenticity. What is correct, as the research sees it, is that if the narration is proven from the imams of reading, it is not attributed to an Arabic analogy, nor a language failure, because reading is a followed Sunnah that requires its acceptance and adherence to it.
Görüntüle
Maǧallaẗ Kulliyyaẗ al-Luġaẗ al-'arabiyyaẗ bi-Assiut, 2019, Vol.38 (3), p.2199-2424
