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The concept of emotions has been studied from numerous perspectives in psychology, the history of emotions and religion. This study sheds light on the linguistic devices implemented to articulate emotions in the Qurʾān by taking the emotion verb xāfa ‘to fear’ or ‘to be afraid’ (and its derivatives) as a case study. In both modern and classical dictionaries of the Arabic language as well as in Quranic exegesis, the verb xāfa is often replaced by another verb that expresses fear such as xašiya ‘to be afraid’ or ‘to be in awe’. Here it is shown that the verb xāfa occurs in certain syntactic structures and has specific meanings that are not denoted by other verbs expressing fear in the Qurʾān. Specifically, when the verb xāfa is followed by a subordinate clause that starts with the particle ʾan, it can be rendered as ‘to fear’ or ‘to be afraid’ since the cause of this fear is a probable event. When the verb xāfa is followed by the preposition ʿalā it denotes ‘to fear for [the wellbeing of] someone (e.g., a family member)’ because of a situation in which they are likely to be found. When it is followed by the noun rabb ‘Lord’ or Allāh ‘God’, the verb refers to ‘fear of God’, where fear of His punishment motivates the people to worship Him. When the verbal noun xawf has no object and is used in conjunction with the verbal noun ʾamn (‘security’) it can be interpreted as ‘insecurity about something’. Because the verb xāfa is central to the religious concept of fear of God, it is used in the Qurʾān to express a general and collective attitude of fear or awe. However, xāfa is also used to express individual experiences of fright at specific times or places. [ABSTRACT FROM AUTHOR]

There are many lots of popping understandings in interpreting the verses of the Quran that gave birth to misleading understandings and teachings. These understandings are caused by their lack of literacy and their inability individually or in groups to understand the rules of Arabic and the science related to the Quran itself. The purpose of this study is to straighten out deviant understandings by relying on Arabic language skills and Quranic sciences through the opinions of previous scholars like Ar-Rasikhun fil Ilm. This type of research is library research, which uses an inductive approach and an analytical approach in interpreting Quranic verses, and collecting information related to them in this context. The results of this study indicate that the literacy of understandings must be based on the ability of trusted scholars in synthesising the science of Arabic and the sciences of the Qur'an such as the book of Mulakhos Qawaid al-Lughah al-Arabiyyah, Mu'jam al-Wasith, the interpretation books of ash-Sya'râwî, and Al- Marâghî so that there is no deviation in understanding the verses of the Quran. The researcher concluded and recommended that the interpretation of the Quranic verses be carried out by experts. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines how Quranic text treats the construction of a participle in predicative position when it is followed by a direct object. While the medieval grammarians typically say that the participle may be either followed by the object in the accusative or form a construct phrase with it regardless of the definiteness of the object, close examination of the behaviour of participles in predicative positions in the Quranic text shows that a clear correlation presents itself. Indefinite objects are marked with the accusative, whereas definite objects are formed through a genitive construction. This thus means that the linguistic register of the Qurʾān, different from other forms of Classical Arabic, represents a kind of differential object marking on the objects of predicative participles, differentiating between indefinite and definite objects. [ABSTRACT FROM AUTHOR]

This study examines the philological data criteria used for exploring the genuine meanings and denominators of Arabic verbatim of the Qur'ān by Muslim exegetes of the classical period, with a special focus on the philological ramification of the commentary of dhālika l-kitāb pattern in Q 2:2. Having attained the status of a corpus (kitāb) in the aftermath of a very long-phased oral tradition, the Qur'ān's textus receptus reflects both portrayals of verbality and scriptural traits embedded in its Arabic verbatim yielded by the compilation process. The Qur'ān, representing a junction spot for oral and written traditions in Arab culture, is known to be molded according to the Arabic language register and also formalized the language's post facto grammar. In this vein, the Qur'ānic text bears a reflexive affiliation with its pertinent language. This article argues that the lingual reciprocity between the Qur'ānic text and its language underwent a critical suspension through commentaries when the case was Qur'ān's al-kitāb. In this article, the first layer of the data reflects the historical background of the term kitāb. Then, it construes the word within Qur'ān's cross-references. It exemplifies commentaries on the dhālika l-kitāb pattern, circumventing philological evidence. After elucidating different grounds leading to philological ramification, I argue that a philological inference from the Qur'ān nests in its fullest sense only when the commentator credits historical data and cross-references within the Qur'ānic content. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Iranian Studies / İran Çalışmaları Dergisi is the property of Journal of Iranian Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The main focus of this article is the examination of redundant letters in the Quran from a grammatical perspective, as discussed by Abu'l-Hasan Ali ibn Husayn al-Bāqūlī al-Isfahānī (d. 543/1148), a scholar from the later period of the Basra school, known by the title "Jāmi' al-'Ulūm wa I'mādu'l-Mufassirīn." This examination is based on his work titled "Jawāhiru'l-Qur'ān wa Nata'ijus-San'a," where he meticulously explores the Quran in terms of grammar, morphology, rhetoric, recitation, and phonetics. Al-Bāqūlī, after extensive research, examination, and teaching activities, devoted a significant portion of this important work, comprising ninety chapters, to the linguistic analysis of redundant letters in the Quran. He specifically allocated two chapters titled "The Redundancy of Lā and Mā in the Quran" and "Letters that are Redundant According to one Recitation and not Redundant According to Another Recitation" to the usage of redundant particles in the Quran, citing verses as evidence. After briefly introducing Al- Bāqūlī's life, his views on the existence of redundant letters in the Quran, and briefly discussing the dictionary and terminological meaning of the concept of redundancy, the article will transition to a philological explanation of the verses mentioned by Al-Bāqūlī in the context of the subject. [ABSTRACT FROM AUTHOR]

This study aims to identify the reasons behind committing errors that change the meaning of the Holy Quran. Various studies revealed that students committed errors that led to changing the intended meaning of holy verse while reciting the Quran orally. Based on this problem, the current study investigates this issue using the descriptive approach. Three hundred fifty-seven questionnaire forms were distributed among students from six colleges out of twelve in the University Sciences Islam Malaysia who have the subject of memorizing the Holy Quran. The questionnaire was divided into four sections. The first three sections included information about students’ levels in memorizing and reciting the Holy Quran in Arabic. At the same time, the fourth section is about the reasons for changing the Holy Quran meaning. SPSS was utilized to analyze the data. The results showed that the students did not appropriately memorize the verses. Furthermore, the students do not master the Arabic alphabetic letters exits. The results indicated that students do not understand Arabic Language adequately. This issue represents the main reason for changing the meaning during the reciting of the Holy Quran. Thus, the study recommends making a video record to treat such causes. [ABSTRACT FROM AUTHOR]

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This study examines the use of laʿalla in the Qur'an, arguing that its most common meaning is 'so that' rather than 'perhaps', the common dictionary meaning. A few Western scholars have realised this, mainly on the basis of their independent inspection of the Qur'anic text, despite the fact that this meaning did not appear in any of the available dictionaries, grammars, and reference works in European languages until recent years. This interpretation of laʿalla is supported not only by the general sense indicated by contextual reading, but also by syntactic analysis of passages in which laʿalla appears. The present study corroborates and refines earlier analyses and shows that the interpretation of laʿalla as 'so that' is supported by several Arabic grammatical and lexical works. Furthermore, it finds that in the Qur'anic context, laʿalla is strongly connected with rhyme; it generally serves to introduce verse-final clausulae that rhyme, most often, but not always, in -ūn. [ABSTRACT FROM AUTHOR]

Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The continuing advances in deep learning have paved the way for several challenging ideas. One such idea is visual lip-reading, which has recently drawn many research interests. Lip-reading, often referred to as visual speech recognition, is the ability to understand and predict spoken speech based solely on lip movements without using sounds. Due to the lack of research studies on visual speech recognition for the Arabic language in general, and its absence in the Quranic research, this research aims to fill this gap. This paper introduces a new publicly available Arabic lip-reading dataset containing 10490 videos captured from multiple viewpoints and comprising data samples at the letter level (i.e., single letters (single alphabets) and Quranic disjoined letters) and in the word level based on the content and context of the book Al-Qaida Al-Noorania. This research uses visual speech recognition to recognize spoken Arabic letters (Arabic alphabets), Quranic disjoined letters, and Quranic words, mainly phonetic as they are recited in the Holy Quran according to Quranic study aid entitled Al-Qaida Al-Noorania. This study could further validate the correctness of pronunciation and, subsequently, assist people in correctly reciting Quran. Furthermore, a detailed description of the created dataset and its construction methodology is provided. This new dataset is used to train an effective pre-trained deep learning CNN model throughout transfer learning for lip-reading, achieving the accuracies of 83.3%, 80.5%, and 77.5% on words, disjoined letters, and single letters, respectively, where an extended analysis of the results is provided. Finally, the experimental outcomes, different research aspects, and dataset collection consistency and challenges are discussed and concluded with several new promising trends for future work. [ABSTRACT FROM AUTHOR]

Copyright of Arts for Linguistic & Literary Studies is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Zaytoonah University of Jordan Journal for Human & Social Studies is the property of Al-Zaytoonah University of Jordan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Translating rhetoric is a challenging matter, due to the richness of Arabic language with different rhetorical devices that have many meanings. This matter needs special attention during the process of translation. The present study aims at investigating the difficulties faced by several professional translators in translating some of the rhetorical devices selected here in the ayat of the inheritance in surat an-Nissa in the Qur’an from Arabic into English language and whether they can render these devices successfully or not. Some problems may appear through translating these devices as a result of the implied meaning and not understanding their real meaning which may cause some translational problems in conveying their meaning properly. The study hypothesizes that even though there is some similarity in rhetorical devices in both Arabic and English languages, they may have some differences, especially in the forms and functions of the sciences of rhetoric. So to transmit the intended meaning of these devices, the study adopts Newmark’s model(1988)semantic and communicative translation to discuss and evaluate the translations. The study concludes that the difficulty of translating rhetorical devices shown is due to the failure to understand the intended meaning, which leads to defects in giving the appropriate meaning. [ABSTRACT FROM AUTHOR]

The Qur'ān is a marvellous book which contains various miraculous signs. Amongst its miracle is the use of polysemous words in the Book. An interpreter of the Qur'ān who does not acquaint himself with the proper use of Arabic words will mislead not only himself but others following such interpretation. The exegesis of the Book requires advanced knowledge of the Arabic Language and its branches to grasp the deep meanings of the Qur'ān. This article focuses on nafaqa mentioned in one hundred and seven (107) places in the Qur'ān as a case study of the polysemous nature of the Qur'ān and how it is being used in different ways as nouns, verbs or adjectives. As such, only expert exegetes can understand how these words are being used without misinterpreting the Qur'ān. [ABSTRACT FROM AUTHOR]

This study aims to clarify the word "al-shu'ur", which is a concept originating from the Qur'an, within the framework of its root meaning. Because the word "al-shu'ur" appears in different forms in many verses of the Qur'an and it is used frequently and on various occasions in the individual and social lives of Muslims, and its meaning is not sufficiently known. In our research, we have included some examples of different forms of sh-a'-r root by referring to the sources of Arabic poetry of the Age of Jahiliya. In the same way, different forms of the root have been used in hadith sources and examples of these have been given. In the study, the classification of the verses in which the root derivatives are mentioned was considered appropriate. In the same way, it has been determined that the root is used in different form of hadith source, and examples of these are given. In the study, it was deemed appropriate to group the verses in which root derivatives occur. While doing this, priority was given to the verses containing the prepositional verbs "nefy" and "wish". While grouping the verses, the order of revelation was considered. Also, before proceeding with the order of the verses, the Meccan and Medani number of the verses in the group is stated. The verses in which derivatives are used to as nouns are also included in the study according to the order of revelation. The meaning of the word has been tried to be determined by scanning dictionary, terminology, and commentary sources as much as possible. In our research, we haven't found any study, focusing Qur' an. We believe that our study will fill the gap in this field. Also, verse meanings were based on a single source and mentioned in the bibliography. [ABSTRACT FROM AUTHOR]

Because of the great development that took place in information transfer and communication technologies, the issue of information transfer security has become a very sensitive and resonant issue, great importance must be given to protecting this confidential information. Steganography is one of the important and effective ways to protect the security of this information while it is being transmitted through the Internet, steganography is a technology to hide information inside an unnoticeable envelope object that can be an image, video, text or sound. The Arabic language has some special features that make it excellent covers to hide information from Through the diversity of the Arabic letters from dotted letters in several forms or vowels or special letters, the Holy Qur'an is considered a cover rich in movements and Arabic grammar, which makes it a wide cover for the purpose of concealing information. The Holy Qur'an is a sacred book where it is not permissible to modify, add or move any of the letters or any diacritical mark to it. The algorithm hides the two bits by uses six special letters of Arabic language. Moreover, it checks for the presence of specific Arabic linguistic features referred Arabic diacritics. The proposed system achieved a high ability to hide as in Surat Al-Baqarah (4524 bits) and also (2576 bits) in Surat Al-Imran and in Surat Al-An'am (2318 bits). [ABSTRACT FROM AUTHOR]

Copyright of Sultan Qaboos University Journal for Science is the property of Sultan Qaboos University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Qur'an is a fourteen centuries old divine book in Arabic language that is read and followed by almost two billion Muslims globally as their sacred religious text. With the rise of Islam, the Arabic language gained popularity and became the lingua franca for large swaths of the old world. Devout Muslims read the Qur'an daily seeking guidance and comfort. Though the Qur'an, as a text, is short, there is a huge volume of supporting work filling tens of thousands of volumes, e.g., commentaries, exegesis, etc. Recently, there has been a renewed interest in such religious texts by non-specialists. Many of which were fueled by the recent advances in computational and natural language processing (NLP) techniques. These techniques help the development of tools that benefit common people to gain knowledge easily. This paper surveys the different efforts in the field of Qur'anic NLP, serving as a synthesized compendium of works (tools, data sets, approaches) covering the gamut from automated morphological analysis to correction of Qur'anic recitation via speech recognition. Multiple approaches are discussed for several tasks, where appropriate. Finally, we outline future research directions in this field. [ABSTRACT FROM AUTHOR]

One of the most distinctive dimension of the Qur’ān is its divine book status at an i'jāz level in terms of literary and rhetorical aspects. Early studies on the i'jāz of the Qur’ān are mainly concerned with this aspect. Ibn Qutaybah, in his work Ta'wīl Mushkili’l-Qur’ān, which is more of a defense of the Qur’ān from various angles, examines numerous verses in terms of Arabic linguistics and rhetoric, in line with the general structure of the period. Considering that the main purpose of the author in responding to claims of contradictions and linguistic errors in the Qur’ān from a literary and rhetorical perspective, it is important to examine the work in terms of its i'jāz aspect. Based on the topics covered in the work and its structure, the contributions of Ibn Qutaybah to the science of i'jaz al-Qur’ān are being determined. It is seen that the first seeds of the science of i'jaz al-Qur’ān, which obtained an independent scientific identity in the fourth century AH, began to form in the early periods. In works that investigate verses from various perspectives in the second century AH, the existence of indications of the literary i'jaz of the Qur’ān also supports this finding. Especially in works that analyze verses from a linguistic perspective, although they are not systematic, there are concrete information on the i'jaz of the Qur’ān in rhetorical analyses of verses. This phase, which can still be considered as the process of formation of the science of i'jaz al-Qur’ān, is important in terms of constituting the basis of this science. In the third century AH, it is observed that a similar situation continues and i'jaz al-Qur’ān has not yet obtained an independent scientific identity However, it can be expressed that in this period, unlike the previous period, literary and rhetorical concepts that will constitute the basis of the miraculousness of the Qur’ān and related information miraculousness of the Qur’ān that were written after it. One of the main factors that made Ta'wīl Mushkili’l-Qur’ān prestigious in its time, especially in terms of the studies of the miraculousness, was that it included rhetorical analyses related to many verses that were seemingly difficult. Considering that a significant portion of them are related to the literary miraculousness of the Qur’ān, the importance of the work in terms of the science of the miraculousness of the Qur’ān naturally emerges. According to Ibn Kuteybe, the literary subtleties of the Arabic language are most perfectly revealed in the Qur’ān. However, the idea that Arabic is superior to other languages with its unique figurative style constitutes another dimension of his approach to the miraculousness. Because based on this point, it is not possible to translate the Qur’ān into another language unlike other holy books. This idea also indicates that the perspective of the miraculousness is extremely comprehensive. Although he does not go into too much theoretical explanation, it is possible to see concrete information about the in his analyses of the example verses he gives under the headings of of majāz, ısti’ârah, maklûb, hadhf, ıkhtisâr, takrâr, ziyadâh, kinayâh, ta’rîd etc. [ABSTRACT FROM AUTHOR]

The syllable letters have a great importance in the formation and systematization of the Arabic language grammar because the letter, which by being added to the beginning, middle and end of the word, affects the expression in terms of wording and meaning. The letter nūn has been also used in Arabic grammar in many contexts such as fāil, tanwīn, the sign of marfū', mu'āwa'ah, wiqāyah, ta'kīd etc. Accordingly, Nūn is a letter that may come at the beginning, middle and end of a word and fulfills various duties. One of the places where Nūn comes to the end of the word in the Arabic language is "nūn al-wiqāyah". Although it is handled separately in grammar books, Nūn, which is mostly included in pronouns and al-afāl al-khamse, is introduced in order to protect the structure of the word and to prevent meaning confusion when the mutakallim yā is adjacent to the word. Linguists have highlighted the duty of Nūn as preserving the building (binā) of the word. However, when the subject is examined, it is seen that there is also a dimension that affects the meaning as well as the literal aspect. Therefore in this study Nūn al-Wiqāyah is discussed in terms of its place in Arabic language grammar, its scope, purpose, uses, its relationship with other types of nūn, and its effect on meaning, by using classical and modern sources. Nūn al-Wiqayah is examined in terms of verb, noun and letter. The use of the Nūn al-Wiqāyah in the light of the transmission [naqlī] evidences such as the Qur'an and hadith is also included. However, all uses were not mentioned because of the limitations of the study, the subject is discussed only through specific examples. From this point of view, it can be specified that there are places in the Qur'an where the Nūn al-Wiqāyah comes to confirm the expression. In addition, considering the presence and absence of Nūn al-Wiqayah, there is a possibility of confusion between the noun and the verb, and the verb and the letter, and between some sīghas. Therefore, in this study, both the wording and the meaning of Nūn al-Wiqāyah are emphasized. [ABSTRACT FROM AUTHOR]

Al-Nahw is a branch of science on which many researches and studies have been carried out from the time it emerged to the present day. Since this branch of science directly or indirectly affects other Islamic Sciences, it is essential that it is thoroughly interpreted and studied. In line with this purpose, early period linguists made maximum efforts to determine the rules and principles of al-Nahw; In this context, they used the Qur'an, Arabic literary texts, and the language use of fluent-speaking tribes as evidence in determining grammatical rules. In the first century of Islam, language studies developed rapidly and emerged as a school in Basra. Over time, linguists disagreed about a number of issues regarding grammar and gave independent opinions from each other. When these views were examined, it has been determined that there are some debates that make grammatical issues complicated. The idea has emerged that these discussions and views made the learning of al-Nahw difficult and complicated. Therefore, in order to eliminate or minimize the difficulties of al-Nahw, some linguists have made attempts such as tajdid (renewal), ihya (revival) and taysir (simplification) in al-Nahw. In this study; Linguists such as al-Mubarrad, who belongs to the Basra language school; Tha'lab, who belongs to the Kufe language school, and Abu Ali al-Farisî, who belongs to the Baghdad language school, are discussed. The views of these linguists on issues regarding al-Nahw were examined and evaluated in the context of taysir'un-nahw (simplification of nahw). [ABSTRACT FROM AUTHOR]

The study of Qurʾānīc exegesis in the Shaykhī school has been widely, albeit surprisingly, neglected in modern scholarship. It is surprising because there is hardly any aspect of Shaykhīsm that has remained intact after scholars have touched upon different dimensions of the school. Considering the Qurʾān, its centrality in Islamic tradition and the different methods of reading it, what is commonly understood and accepted by the mainstream as exegesis (tafsīr) might not necessarily be a suitable label for what the Shaykhī leaders did in their very 'distinguished' reading and interpretation of the Book. I call it 'distinguished', because Shaykhī elitism remains far from any compromising effort that might reduce the complexity and convolution of an all‐celestial text into a literal interpretation. From a Shaykhī perspective, any such simplified challenge would not do justice to the deep and multiple levels (buṭūn) of meaning in the Qurʾān, which need an esoteric, and at times lettrist methodology to unveil divine revelation (tanzīl). Furthermore, every word needs to be understood in consideration of the akhbār of the imāms as well. Given this, the present paper will examine a number of key writings, delving into how the Shaykhīʿulemā have interpreted the Qurʾān from an esoteric perspective, and by so doing have left a legacy which has culminated in what I call 'the exegetical school of Kerman'. Pertinent to this is the language of the school.1 As the paper argues, the choice of Arabic as the language of tafsīr in a Persophone context was deliberate, and in fact should be understood in the light of the Shaykhī approach that assigns understanding the Qurʾān to only a skilled few. [ABSTRACT FROM AUTHOR]

This study aims to develop an Arabic language learning model based on the Sharf Serap Nalar Ibadah (SSNI) approach to improve the understanding of Quranic Arabic (BAQ) for learning citizens. This study also tested its validity, feasibility, and effectiveness. This research is a research and development (R&D) type with the ADDIE model. The research data source consisted of qualitative data in the form of interviews with experts in the field of Arabic learning materials and design, 3 instructors, 18 learning residents, and 2 BAQ alumni, in addition to the results of the analysis of BAQ learning documents. The qualitative data were analyzed using the Spradley model. While quantitative data is in the form of questionnaires from experts, instructors, learning residents, and BAQ learning outcomes which are analyzed using a Likert scale and descriptive statistics. The research findings show that the Arabic language learning model is based on the approach Sharf Absorption of Worship Reason (SSNI) very valid, feasible to use, and effectively increases understanding of mufradât BAQ in various word forms (sharfî) and sentence structures (nahwi) in order to understand the meaning and translation of the verses of the Al-Quran and the Hadith of the Prophet SAW., understand the readings of daily prayers and prayers, so that they can be more solemn in worship, accompanied by learning fun with the average value of the experimental class reaching 82.2 and the control class value of 73.6 with a difference in the value of 8.4, and the accumulated value or practicality average of 84.92% (practical category). [ABSTRACT FROM AUTHOR]

This research aims to identify the quantity, pattern, and characteristics of the irregular plural forms in Arabic, especially shighah muntaha al-jumu’ (ultimate plural) in the Qur'an. This research was conducted based on the many problems in identifying the pattern of ultimate plural. Although most of them are analogous, students still complain that it is complex, and as a solution they memorize. However, it still raises its own problems because of the many patterns. The study implemented a text study approach supported by data cards as a data collection instrument. The researchers managed to identify ultimate plural with a variety of patterns. This study found 245 ultimate plurals in the Quran. From these findings, researchers successfully found twelve (12) patterns of ultimate plural in the Quran. This finding certainly simplifies the nineteen (19) patterns of ultimate plural which Arabic language experts often introduce. The characteristics of ultimate plural can be identified from its singular form, which consists of words with at least four letters and the second letter is not a vowel. Meanwhile, when it comes to plural, the third letter is alif taksir followed by two or three letters. The patterns can be formulated in A-A/I, U-A/I, U-A/A and A-A/A. [ABSTRACT FROM AUTHOR]

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This research highlights a topic that all affairs and Muslims need urgently, which is the necessity of the basmalah and its benefits, its translation and interpretation, how to name and what is the name for, For it is for obtaining the blessing in the name of God and seeking help from Him in the beginning of every matter, and it indicates that the servant in every situation and need is in need of the help of God Almighty, even if he is a prophet and the first one who brings you close, as God ) )And to point out that the ... Almighty said: Qur'an is a heavy saying that a servant cannot bear without the help of God Almighty - and to ward off evil and malice in every matter in which he begins with the name of God, as stated in the hadith: "Every important matter that does not begin with the remembrance of God is more severe" And its necessity is learned from the commands to remember God mentioned in the Qur'an, as in Surat Al- Alaq - (...) And I searched for the meaning of the Basmala, which is the utterance of "In the Name of God, the Compassionate, the Most Merciful." And the meaning of the Ba'a in the Basmala: This Ba'a is one of the letters of related meanings, and it has many meanings in the Arabic language, but it is more likely that its meaning is to seek help, and what is meant is to seek help from God Almighty in every matter, from initiation to The end Because the Basmala - Al-Rada' was revealed to those who used the names of Al-At, Al-Uzzi and others.And I discussed the meaning of the name in the Basmala: It is derived from the sublime, meaning elevation and loftiness. And the B is related to an omitted form suitable for the denominator, so when the reader says in the name of God, it means: read, we seek help in the name of God, and so all verbs and actions are estimated to have the appropriate action, and I searched for the word "God" the majesty of which is the name of the sacred essence, the same God Almighty, the duty of existence that no one else shares in it, And I searched for the meaning of the Most Gracious, the Most Merciful in the Basmalah: they are two of His names, Blessed and Exalted be He, derived from Mercy, and I searched for the method of naming: Considering the transmission and the transcribed, once in the name of God, the Compassionate, the Most Merciful, and once in the name of God only. God Almighty said in Surat An-Naml:(...) And in Surat Al Hud: » ... «. [ABSTRACT FROM AUTHOR]

Translating religious texts can be a challenging process, particularly when it comes to conveying specialized terms and cultural nuances from the source language to the target language. The process is further complicated by the complexity of sentence structures and the absence of direct counterparts for certain concepts in the target language. The study focuses on the difficulties of translating Quranic verses with regard to the usage of pronouns in the source language, Arabic, and the target language, English. The paper examines the challenges posed by reference switching and ambiguity in pronouns and how these challenges can lead to potential misunderstandings among readers. Through a comprehensive analysis of translation strategies employed by translators to tackle these challenges, the research aims to contribute to a better understanding of the nuances of Quranic translation and the complexities of pronoun usage in the Quranic text. [ABSTRACT FROM AUTHOR]

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Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper aims to analyze the impact of the Holy Qur'an on the Arabic language, poetry and prose during the early Islam period. The method used in this research is the descriptive analytical method, that is by describing the influence of the Qur'an on the Arabic language, poetry and prose during the period of early Islam. While the approach applied in this research is a historical one in which researchers search for dates related to the influence of the Qur’an on the Arabic language, poetry and prose in the early Islamic period. The results are that the impact of the Qur’an in the Arabic language is to preserve Arabic from loss and to make it a living and immortal language, and to derive many sciences from a gift, such as the science of readings, the science of interpretation, the reasons for revelation, the grammar, the parsing, the sciences of rhetoric, the science of jurisprudence and its origins, and the language has been provided with many vocabulary and meanings such as al-Furqan and polytheism. hypocrisy and so on. The Qur'an was greatly influenced by the language of poets and orators. There are even quotes from the Qur’an such as faith, hypocrisy, blasphemy, prayer, zakat, etc., and also from the contents of the Qur’an such as jihad, advocacy, fighting the opponents of Islam, the Day of Judgment, Heaven, Hell, and so on. The era of early Islam contains the texts of the Qur'an and Hadith. The Qur'an and Hadith in this time have more influence on the book in rhetoric and writing. The Holy Qur'an has had a great impact on the language, styles, and contents of literary production of poets, orators, and the contents of their literary production. Prose is taken from the Qur'an, not poetry.

This study revolves around what led to the necessity of adding letters with letters and sentences in the books of meanings of the Qur'an until the end of the fourth century AH, which are: (The Book of Meanings of the Qur'an for AlFaraa, Meanings of the Qur'an for Al-Akhfash, Meanings and syntax of the Qur'an for Alzujaj, and the two books (The Meanings and syntax of the Qur'an for Alnahaas). The researcher extrapolated the poetic evidence that bears the necessities in grammatical issues and extracted them. Although most scholars said that the Qur'an should not be carried out on necessity, we find that in their interpretations of the verses of the wise Quran they carried one of the aspects that are not permissible except in necessity. If the term necessity allows the poet to break the rules, is it possible to apply the term "necessity'' to the interpretations of scholars in some aspects of readings? Did the owners of the meanings books mention the necessity of some readings? Did they choose the necessity, or did they reject it and allow others? The research aims to stand on the issues that led to the necessity of increasing the letters, clarifying the stand of scholars toward them, and solving the problem of necessity in the Qur'an by mentioning the opinions of scholars and standing by them. After the introduction, the research contained two sections, the first topic was the definition of poetic necessity, the position of Grammar scientist on necessity in the Qur'an and readings, and the approach of the owners of meaning books in resorting to necessity in letters. And the second topic was where I dealt with three issues related to the necessity of adding letters with letters and sentences, which are: (1 the introduction of a preposition on its like, (2 the increase of the conjunction (and), and (3 an increase (um), so the owners of the books of meanings in their directives to the verses of the wise Quran mentioned aspects of interpretation based on poetic necessity, even if they did not explicitly sometimes, then their opinion on necessity in the Qur'an, after an introduction in which I dealt with the grammatical issue that was addressed by the owners of the books of meanings, and I mention the opinions of scholars and whether they are necessary for them? Before concluding, I articulate the commenters' opinions, if they claimed necessity in the Holy Quran and their response for those who claimed it, and then the researcher recommends one of the opinions and a conclusion with the most prominent results of the research that I reached. [ABSTRACT FROM AUTHOR]

This study deals with the use of Qur'anic Arabic grammar by the authors of the Hawashi Sibawayh book. The Qur'anic concepts of grammar are the basis for the origin of the Arabic language and play a pivotal role in verifying and documenting it. The Holy Quran is the closest linguistic text in the Arabic language, hence, the main reason for the emergence of grammatical studies. It is feared by Muslim scholars that the wrong pronunciation of Qur'anic verses can lead to a critical misinterpretation of Qur'anic concepts and change the judgments derived from them. Therefore, scholars have now turned to studying the language, narrating the poems, and classifying the linguistic material in the Holy Qur'an and adjusting its texts and correcting its readings. In this study, we try to highlight the use of the Qur'anic grammar by the first scholars and indicate their interest in employing it. It was found that the authors of the Hawashi Sibawayh employ a large number of Qur'anic verses to prove the grammatical rules and sometimes cite poetic evidence and then document it. They have adopted the division of the Sibawayh, so they do not deviate from its classifications, however, some authors of the book disagree with Sibawayh in the permissibility of kindness in conjunction with two factors, and employed the Qur'anic evidence to show the frequent omission of the verb of saying in the Holy Qur'an. The study also proves that Abu Bakr al-Sarraj authorized the distinction to be one or plural, as the distinctive was not a number. Abu Ali al-Farsi employed Qur'anic evidence to prove the validity of Sibawayh's argument that (or), be in the sense of (and). This research is an important study as it highlights the use of Qur'anic grammatical evidence in the books of leading Arabic scholars. [ABSTRACT FROM AUTHOR]

The Arabic language is the language of eloquence, and God Almighty has honored it with the revelation of the Qur'an on the methods of its people in discourse. And when the Qur'an was revealed, it witnessed the peak of maturity that made it fit to challenge the eloquent Arabs with a hadith like the Qur'an. The Arabs were unable to come up with fluent words that were similar to the Qur'an. The language of the Qur'an being challenged was extremely graceful, the most incapable of rhetoric, astonishing the listeners, and capturing minds and hearts as if it were magic because it is eloquent. For this reason, we aspired to reveal one of the methods of the Great Qur'an that came by the methods of the Arabs in eloquence and speech, which is where the singular noun contradicts what preceded it in the systems in syntax. As if it was alone in the systems. This method was called (the exception to the exclusion), and it is a broad method used by the Arabs in their speech, with the name "Al-nasb for exclusion,'' sometimes "by Al-nasb depending on praise and slander,'' and sometimes "by Al-nasb by specialization.'' The reason for cutting the adjective from the descriptive is due to a special rhetorical reason in which the new meaning is performed more strongly, and is represented in showing praise, slander, or mercy by specifying the word from the context and not following it in an expression similar to it in the style of attention used by the Arabs, to alert the mind of the listener and activate it for the speech delivered. When the Arabs focus on praise and vilification, they want to single out the praised and the blameworthy to specialize in them. If the Arab wants to draw attention to what he wants of praise, slander, or mercy, he goes against what is accustomed to the common and familiar ways of expression, so he cuts the adjective from the participle, and does not follow it in the expression. The solution to the research problem is summarized by questions, including, What is the purpose of (Al-nasb) on (Al-qate')? Is it a style of the Arabs accustomed to the speech? What are the meanings that came from (Al-qate')? How can we deal with the opinions that say this way is wrong? Why were some Qur'anic words chosen in particular? What are the rhetorical cases for this method? The study required that the research be divided into four sections, preceded by an introduction and followed by a conclusion, in which we followed the inductive-analytical method. As for the sources, books on language, grammar, and meanings had the largest share, in addition to books on the interpretation of the Qur'an. [ABSTRACT FROM AUTHOR]

Ṭabarī, used the Arabic language as a source while interpreting the verses of the Qur'ān. The conceptualized form of the reference to this source is the expression "fī kalām al-'Arab" (Arabic language use). In his commentary, he used the phrase "fī kalām al-'Arab" 304 times. This study aims to reveal what Ṭabarī means with the phrase "fī kalām al-'Arab" in his tafsīr Jāmi' al-bayān 'an ta'wīl āy al-Qur'ān. When we examine the usages of "fī kalām al-'Arab" in the pre- Ṭabarī period, it becomes clear that it is limited in number and it is Ṭabarī who conceptualizes the phrase. When the context analysis is made in the parts where Ṭabarī mentions the phrase "fī kalām al-'Arab", the main thematic emphases can be listed as follows: To provide lexicological information by making only a word-by-word analysis, to support the word analysis with poetry, after mentioning various opinions and narrations, the evaluation passage of the most authentic and reliable opinion in the eyes of Ṭabarī, the issues of recitation, comparisons about the Kufa and Basra language schools, dialect knowledge. In addition to these thematic emphases, prominent names and styles in the passages in which Ṭabarī uses the aforementioned pattern are also taken into account in this study. In this context, what is meant by style is rating statements. It is seen that he refers to Ibn Abbas, Mujahid, Qatada and Ibn Zayd in the parts where he includes the expression"fī kalām al-'Arab". This research, which can be considered as a source investigation in Ṭabarī's tafsir, reveals that in many places where he mentions "fī kalām al-'Arab", he quotes from Arabic poetry. It has been determined that in one third of the places where the mufassir mentions "fī kalām al-'Arab", he applied to Arabic poetry. When these poems are examined, it is seen that there are data belonging to the period covering the second century of the hijri. This research, which can be considered as a source investigation in Ṭabarī's tafsīr, reveals that in many places where the mufassir mentions "fī kalām al-'Arab", he quotes from Arabic poetry. It can be said that what is meant by "fī kalām al-'Arab" in al-Tabarī's tafsīr largely corresponds to the written literature. To support this claim, the uses of "fī kalām al-'Arab" in tafsir were examined and numerical evaluations were made. The study was written by using text analysis method. [ABSTRACT FROM AUTHOR]

Arabic is a Semitic language that has a rich morphology and a relatively free word order. This research paper attempts to demonstrate that Arabic could also be classified as a polysynthetic language. To this end, ten morpho- syntactically structured words from the Holy Qur’an were chosen, presented according to their sequence of occurrence and analyzed in light of the Government and Binding Theory (GB). The results of the analysis of the ten examples provide a strong evidence supporting our argument that Arabic actually is a polysynthetic language. The sample of our study is a comprehensive one; it contains declarative, imperative and even question sentences. The data presented in the analysis are, as well, varied in terms of word order; a VSO, a VOS, and an SVO order which presents further evidence in support of our argument. [ABSTRACT FROM AUTHOR]

This paper investigates the translational transference of culturally-bound utterances and expressions of the Qur'anic discourse into English. The study adopts a qualitative research method and content text analysis to analyse how culturally-bound utterances and expressions of the source language text were translated into English by two well-known translators. The study argues that lexicosemantic realization and analysis of the culturally-bound utterances and expressions of Arabic is a mandatory pre-condition to accurately transfer them into English. The studyproposes Lexicosemantic Decipherability Strategy that may assist translators to accurately select the target language lexicosemantic items of different genres. [ABSTRACT FROM AUTHOR]

This paper aims to investigate some cases where misunderstanding of Qur'anic words takes place on the part of Qur'an translators. In these cases, misunderstanding leads to mistranslation of the Qur'anic verses. Having analyzed nine translations of seventeen Qur'anic sample verses, relying on two well-known Qur'anic interpretations, considerable misunderstanding was detected, leading to mistranslation of the Qur'anic verses. The analysis of the translations shows that mistranslation results from misconception, misreference, homonymy confusion, and inflection confusion. The paper concludes that translators, besides having a good grasp of Arabic source language (SL) in general and Qur'anic language in particular, have to rely on Qur'anic interpretation, Tafseer, to overcome any misunderstanding, thus mistranslation might not happen. [ABSTRACT FROM AUTHOR]

Normally, two types of letters are described. One type is called the meaningful letters and the other is the constituent letters. The study of meaningful letters is a significant aspect among other aspects of the Arabic language. Due to the vital importance of meaningful letters, the scholars of Syntax, Quranic studies and Islamic jurisprudence gave them a considerable share in their publications in the preliminary period. The meaningful letters are used for different meanings according to the context through which new meanings of the text are revealed. The writers of the Quranic studies in the preliminary period, considering the importance of meaningful letters decided obligatory the acquaintance with the knowledge of these letters and their appropriate use at a suitable place. So that the interpretation of the Quran may be done by keeping in view the discipline of the Holy Quran. One of the most important kinds of meaningful letters is conjunctions. The knowledge of the conjunctions is much important for the precise comprehension of the interpretation of the Holy Quran. So precise meaning must be derived and errors may be omitted by knowing the use of the conjunctions by their context. The objective of this research is to know the conjunctions and to recognize their effects on translation and interpretation. [ABSTRACT FROM AUTHOR]

Parables are rhetorical devices that highlight significant occurrences in peoplecs and communities' lives and act as a mechanism of cultural transmission, making them known to succeeding generations. The Qur'ān contains parables that were ingrained in the Arab culture of the Jahiliyyah period because it was revealed in the Arabic language. Because the Qur'ān was revealed as a source of guidance and direction for all humanity, and because it is an Arabic book, various challenges in comprehending it have arisen, and some efforts have been made to resolve these difficulties in understanding the meaning. While some research have concentrated on its linguistic aspects, others have prioritized its meaning and message. Some interpreters have used parables to help them comprehend certain verses. In reality, parables are among the elements that are considered to share both language and meaning dimensions. When it became difficult to read the Qur'ān outside of Arabic-speaking countries, prominent commentaries began to be translated or commentators began to write in foreign languages. This study is based on Rawd al-Jinān, which is not the first tafsīr written in Persian but the first Persian tafsîr written by a member of the Shi'ite-Imami line and deals with the Arabic parables in this tafsīr. Although the tafsîr is in Persian, the use of Arabic parables serves certain purposes. Through these parables, issues such as the origin of the word, the morphology of the word in terms of etymology/orthography, and the nature and irāb of the word in terms of the science of grammar and the place it occupies in the sentence have been explained. Apart from these, even though it is not directly related to the word mentioned in the verse, it is used either because it is mentioned in it or because it fulfills its meaning. All these purposes will be given and evaluated with examples, analyzed from the books of parables, other issues will be explained separately and the study will be concluded with a conclusion. [ABSTRACT FROM AUTHOR]

As it is known, the language of (the) Our'an language, which is spoken by the people living in the geography where the Our'an was descended, is "Arabic". As it is commanded in the verses of the Our'an, this "Holy Book"s a guidance which directs human being towards the righteosus (right) path fort he World and the here after. At this point, the problem which is encountered is how the messages of the this book whose language is Arabic, can be conveyed in the most accurate way to the people who do not speak Arabic. Along with the appreciation of the efforts that is put forth, it is observed that in mostof the interpretations of Our'an there is lack (are short comings) in understanding of the Our'an and rendering it in these cond language. It is understood that (it is revealed that) a methodology to adress this lack has not been developedand consequently the desire of Allah has not been able to be transferred to the reader in the rıgh tway. In this study, it is practiced (attempted) to recommend a methodic suggestion regarding how the problem of incomprehension emerged from the basic errors, which are determined by the authors in the interpretations of Qur'an, might be solved. These errors are outlined as Negligence of Grammar and Eloquence of Arabic Language, Mistakes (Faults, Errors) Encountered in Phrases and Expressions, Outreaching the Common Usage of Turkish Language, Inattention to Distinguishing Between the Truth (Reality) and The Metaphor, Overlooking the Historical Background. At this point, it is proposed (this study proposes) a method concerning how an example of interpretation of Qur'an is supposed to (what an example of interpretation of Qur'an should be like) in order that it will be understood by the society. [ABSTRACT FROM AUTHOR]

Ibn Qutaybah was one of the popular Arabic language scholars in Persian descent. He served as a judge during Abbasi Caliphate, but mainly he was known for his contribution to the Arabic literature in the form of books written by him. He wrote more than 60 books on different subjects including Qur’anic exegesis, tafsir, hadith, Fiqh, philosophy, history, grammar, astronomy, agriculture, botany, law and jurisprudence. This article shed light on the contribution of Ibn Abbas (RA) in the interpretation of Quran lead by Ibn Qutaybah in his exegesis of Ghareeb Al Quran. Moreover, a brief introduction of Ibn Qutaybah and Ibn Abbas (RA) is given. Also, two Quranic words “Al Muhaimin ( المهيمن )” and “Al Jinn ( الج نّ )” are discussed in detail which were discussed by Ibn Qutaybah in his book “Tafseer Ghareeb Al Quran ( تفسير غّریب اّلقرآن )”. Ibn Qutaybah has followed Ibn Abbas (RA) school of thought in explaining these words. [ABSTRACT FROM AUTHOR]

İnsanlık tarihinin en eski dillerinden biri olarak kabul edilen Arapça, Kur’ân-ı Kerîm’in dili olması hasebiyle konuşulduğu bölgenin sınırlarını aşmasının ötesinde tüm Müslümanların ibadet dili olmuştur. İnsanlığa rehber olarak gönderilen Kur’ân-ı Kerîm, doğal olarak Hz. Muhammed’in (sallâllahu ‘aleyh ve sellem) yaşamış olduğu toplumun diliyle nazil olmuştur. Bununla beraber. Kur’ân-ı Kerîm’in dilinin Arapça olmasının başka hikmekleri de bulunmaktadır. İnsanoğlu tabiatı itibariyle süslü ifadeleri ve sanatsal sözleri seven bir varlıktır. Bu yüzden; kitleleri etrafında toplayanlar, soyut bilimsel ifadeler kullananlar değil, sanatsal sözler ve renkli tasvirlerle duygulara hitap eden hatipler olmuştur. Etkili bir anlatımın en önemli aracı olan dil, insanlar, toplumlar veya bireyler arasındaki ilişkilerde çok önemli bir rol oynamış ve dilin kullanım şekline ve ustalığına bağlı olarak değer görerek tarihte yer edinmiştir. Kur’ân-ı Kerîm edebiyatta doruk noktasında olduğundan, ona inanan ve ona gönül veren insanlar, ilk dönemlerden beri Kur’ân'ı doğru okumak ve anlamak gayesiyle, dönemin kendine özgü edebi üslubunu göz önünde bulundurarak çeşitli çalışmalar ortaya koymuşlardır. Meâni’l-Kur’ân, Ğarîbu'l-Kur’ân, Te’vîlu Muşkili’l-Kur’ân ve İ‘râbu'l-Kur’ân gibi eserler, bu çalışmalara örnek verilebilir. Bu tür çalışmaların yanı sıra Kur’ân’ı anlamak için Arapça tüm yönleriyle incelenmiş, günümüze kadar bu alanda birçok çalışma kaleme alınmıştır. “Terakkî” ve “tedellî” üslupları da, belagatçıların ilgisini çeken iki olgudur. “Terakkî” ve “tedellî” üsluplarından her biri Kur’ân’ı Kerîm’in birçok konusu bağlamında kullanılmıştır. Terakkî üslubu, aynı cins ve sınıftan oluşan şeyleri küçükten büyüğe, zayıftan güçlüye ve azdan çoğa doğru sıralamaktır. Tedellî ise bunun tam tersi olup, bahsi geçen şeyleri yukarıdan aşağıya, çoktan aza ve güçlüden zayıfa doğru zikretmektir. Bu üslup muktezâ-ı hale uygundur, sunulan delilleri güçlendirir ve muhatap için sözü daha etkileyici hale getirir. Zira Arapçada kelimeler önem, öncelik ve uyumluluk sırasına göre dizilirler. Bu dizimin birçok amacı var. Bu uyum, Arapça kelimenin güzelliğini daha da artırır. Çünkü Arapça’da kelimeler, ya başka bir kelimenin sıfatı olurlar ya da mevsuf olurlar. Sıfat veya mevsufun dizilişinde “terakkî” ve “tedellî” üslupları önemlidir. Bu üsluplar, dilin güzelliğini göstermekte ve Arapların bu üslupları ne kadar iyi kullandıklarını ortaya koymaktadır. Sıfat sahibi yüce ve şerefli ise, sıfat onunla büyüklük kazanır. Bazen de sıfat, anlatılan kişinin görkemini ortaya çıkarmak için zikredilir. Kur’ân-ı Kerîm, nazil olduğu toplumun dil karakterine uygun olduğundan o toplum tarafından kolaylıkla anlaşılabilen bir kitap olmuştur. İçindeki belagat figürlerinin tamamı Arap dil özellikleri sınırları içindedir. Daha sonraki açıklamaların çoğu, eski Arap şiirinden seçilmiş örneklerle yapılmıştır. Terakkî ve tadellî üslupları, Arap dili ve belagatının önemli güzelliklerinden biri olarak kabul edilir. Belâgat âlimleri, cümle ve kelimelerle ilgili edebî ve anlamsal unsurlara bakmışlar ve ortaya çıkardıkları her güzelliğe bir isim bulmuşlardır. Bu unsurlardan biri de terakkî ve tedelli üslubudur. Bu üsluplar Kur’ân-ı Kerim'de kullanıldığı gibi Peygamberimiz de birçok hadisinde bu üslupları kullanmıştır. Bu iki üslup, Kur'ân-ı Kerîm'deki durumun gerektirdiği duruma uygun olup, delilleri meydan okumada ve bağlayıcılıkta daha beliğ, muhatabı ikna etmek için daha güçlü kılar. Belagatçılar ve yorumcular bu iki üsluba özellikle dikkat etmişlerdir. Çünkü bu üslup sözü daha tatlı hale getirir ve muhatabı etkiler. Ayrıca bu üslup, Kuran'ın icaz yönünü ortaya koyan unsurlardan biridir. Bu iki olgu Kur’ân-ı Kerîm’in birçok konu sadedinde kullanılmıştır. Bu çalışmada ise meânî ilminin takdîm ve ta’hîr konusunun alt başlığı niteliğindeki terakkî ve tedellî üslupları Kur’ân’ı Kerîm’deki bazı örnekler eşliğinde incelenmeye çalışılacaktır.

Her dilde olduğu gibi Arap dilinde de cümlenin temel yapı taşlarından biri olan fiiller, şahıs ve zamanla birlikte iş, oluş bildiren kelimelerdir. Arapçada fiillerin fâilleri fiilin içinde müstetir olabileceği gibi fiile bitişen bir zamir de olabilir. Ya da fiilden sonra gelen zahir bir isim veya masdar-ı müevvel olarak cümlede yer alabilir. Arapça sözdiziminde önemli bir yeri olan fâillere delalet ettikleri anlam açısından bakıldığında ise bu sözcükler; büyük oranda şahıslar ya da şahıs yerine kullanılan zamirlerdir. Bazen de mana ismi, cansız varlık, bitki ve hayvan ismi ya da doğa olayları ve meteorolojik durumlar olarak karşımıza çıkar. Ancak birtakım fiiller de vardır ki fâilleri hiçbir zaman şahıs (kişi) olamaz, şahıs zamiri olarak da sadece gâib müzekker ve gâibe müennes üçüncü şahıs zamiri olan “o” kullanılır. Bu zamir de “kişi” olan şahsı ifade etmez. Çünkü bu fiillerde fâil; mana ismi, mastar-ı müevvel ya da bitki, hayvan ve cansız varlıkları tanımlayan kavramlar olur. Gerek klasik gerekse modern dilbilimcilerin eserlerine bakıldığında, fâil konusunda bu tür bir tasnife gidilmediği dikkati çekmektedir. Günümüzde ise dilbilim sahasında çalışan ‘Alâ İsmâ‘îl el-Hamzâvî bu konuda bir inceleme yapmış ve Arap dilindeki fâili şahıs olmayan fiilleri “ef’âl lâ şahsiyye” (أَفْعَالٌ لَاشَخْصِيَّةٌ) adıyla terimleştirmiştir. Bu fiillerin bazılarının fâilleri asla şahıs olamazken, bazıları da ancak mecâzî anlamda kullanıldıklarında fâilleri şahıs olabilir. Mesela “gerekmek” (اِنْبَغَى - يَنْبَغِي) ve ( وَجَبَ - يَجِبُ), “uygun olmak” (جَدُرَ - يَجْدُرُ), “mümkün olmak” (أَمْكَنَ - يُمْكِنُ), “meydana gelmek” (حَدَثَ – يَحْدُثُ), “ortaya çıkmak” (اِتَّضَحَ – يَتَّضِحُ), “kolay olmak” (سَهُلَ – يَسْهُلُ), “zor olmak” (صَعُبَ – يَصْعُبُ), “içermek, kapsamak” (شَمِلَ – يَشْمَلُ), “geniş olmak” (وَسُعَ - يَوْسُعُ), “vakti gelmek” (حَانَ – يَحِينُ), “tamam olmak” (تَمَّ – يَتِمُّ), “imkânsız olmak” (اِسْتَحَالَ – يَسْتَحِيلُ), “yok olmak” (اِضْمَحَلَّ – يَضْمَحِلُّ) ve “boşa gitmek” (حَبِطَ – يَحْبَطُ) gibi ya da güneşin doğmasını (شَرَقَ – يَشْرُقُ), batmasını (غَرَبَ - يَغْرُبُ), gecenin kararmasını (غَسَقَ - يَغْسِقُ), güneşin ve ayın tutulmasını (كَسَفَ – يَكْسِفُ), (خَسَفَ – يَخْسِفُ), rüzgârın şiddetli esmesini (عَصَفَ - يَعْصِفُ) veya “havlamak” (نَبَح - يَنْبَحُ), “miyavlamak” (مَاءَ – يَـمُوءُ) gibi hayvanlara özgü sesleri ifade etmede kullanılan fiillerin fâilleri şahıs olamaz. Bu yüzden bu tür fiiller, gâib ve gâibe zamiri olan (هُوَ) ve (هي) dışındaki zamirlere göre çekimlenemezler. Ayrıca medih ifade eden (حَبَّذَا) ve zem için kullanılan (لَا حَبَّذَا) gibi fiillerin fâilleri de hiçbir zaman şahıs olamaz. Çünkü bu fiiller (حَبَّ) mazi fiiliyle (ذَا) ism-i işaretinden oluşur. Fâilleri de daima kendisine bitişik haldeki (ذَا) ism-i işaretidir. Bunların dışında sonuna (ما) kâffe birleşen (طَالَمَا - كَثُرَمَا – قَصُرَمَا – شَدَّمَا – قَلَّمَا - عَزَّمَا) gibi fiillerin fâilleri de kişi olamaz. İşte bu makalede öncelikle fiil ve fâilden kısaca bahsedilecek; sonrasında fiiller, fâili şahıs olup olmamasına ya da hem şahıs hem mana ve varlık ismi olmasına göre kategorize edilecek, ayrıca cümle içindeki kullanım biçimleri bakımından da ele alınıp incelenecektir. Son tahlilde ise Müslümanların kutsal kitabı ve Arap filolojisinin birincil referansı olan Kur’ân-ı Kerîm’de fâili kesinlikle şahıs olmayan fiiller tek tek ele alınacak, fiillerin fâillik durumlarına ilişkin açıklamalar yapılacak, konuyu örnekleyen ayetlerden mümkün mertebe bolca aktarımlarda bulunulacaktır. Aynı şekilde Kur’ân’da fâili şahıs olmadığı halde Kur’ân metni dışındaki bazı kullanımlarda fâilinin şahıs olması muhtemel fiillere de ilgili ayetlere referansla işaret edilecek ve bu fiillerin fâillerinin neler olduğu izah edilmeye çalışılacaktır.