Aldhikr journal

The semantic aspects of the meanings of vocabulary and structures are
multiplied by the multiplicity of inflectional states, which resulted in a
multiplicity of understanding the significance of the Qur’anic discourse
on the individual and syntactic levels, which led to the differences of jurists
in the level of jurisprudence and the deduction of legal rulings that
are not hidden from anyone looking at the books of interpretation or the
expression of the words of the Glorious Qur’an. Professor Muhammad
Abdul-Khaliq Udayma attributed this to two things:
1- The miraculous style of the Qur’an where no one is able to encompass
all of its aims and purposes, so it gets many meanings and aspects.
2- Grammarians keep the freedom in expressing their own opinions and
thought, so they oppose the restriction on opinions, and do not sanctify
the opinion of the individual, no matter how high his rank was. Meaning
has a tangible effect in directing the structure and its integrity, and this
effect is clear in the methodology of grammatical research, the formulation
of grammatical origins and their branches, and the explanation of
phenomena and judgments, and the scholars argument about the different
aspects of declension in a single word, its interpretation and its abstraction,
and other than of what is known of the grammatical studies
that have appeared since Grammar writing began until the end of the
fourth century A.H. The function of grammar in revealing the meaning,
determining its significance through the syntactic positions of the words,
and their relation to each other from the antecedents and suffixes of the
words extended with them in the context was not absent from the minds
of the ancient grammarians. Therefore, the grammatical conclusions of
the Qur’anic words are considered the most important linguistic mechanisms
that have an active effect in determining the intent of the Qur’anic
discourse, and directing its significance because they emphasize the link
between the structure and its indication of meaning.

The aim of this research in its theoretical dimension is to define
that the subconscious mind or the unconscious is intended to refer
to the conflicts and convulsions that happen within the human soul
that are not felt by thought and do not enter the field of awareness,
pondering and contemplation. And we can say that the human
though -since the existence of man on earth- has not been
stable on one belief or one theory, no matter how long that belief or
that theory remains firm because the visions and ideas change and
vanish in every stage of the existence, and new visions and ideas of
a new intellectual stage appear and be in a position to be refuted in
the next stage.

The Qur’anic calligraphy has many privileges in writing, as it differs
from the well-known orthographic way of writing in Arabic language,
as many words in the Glorious Qur’an differ in their way of
calligraphy from their counterparts in other verses. This difference
would draw the attention of the reader because it did not occur arbitrarily,
but rather came with honorable meanings that Allah, the
Almighty wanted. So, this study is going to deal with the pragmatic
dimensions performed by the Qur’anic calligraphy of these words
in order to find out what this calligraphy can give of different grammatical
content from one morphological structure to another, by
studying the models of the difference of this way from the standard
orthographic way of writing, and these models are namely: addition,
deletion, substitution, and the hamz (writing hamza which is
an Arabic letter), and others.

Islam and the Glorious book represents the emergence of the greatest
truth because the Qur’an brought what relates to divinity with the full
and clear concept of God, and it explained faith by relying on the insight
of reason and the fruit of knowledge and it commanded following the
mental insight consideration.
Islamic philosophy is a science that presents the conception and vision
of Islam about the universe, creation, life, and the Creator. The Importance
of the research lies in the importance of its subject; namely: the
Glorious Qur’an, and the importance of its interpretation and pondering
in its verses. The Islamic philosophy is regarded as one of the most important
rational resources which can help to understand the Glorious Qur’an.
It emerged from the core of the Islamic environment, and Muslims contributed
to it, and this science grew in the environment of theologians,
philosophers, and mystics. This philosophy is characterized by its subjects
and issues that relate to the One and the Multi, and it tackled the relation
between Allah, the Almighty, and His creatures. It also made accordance
between the soul and the intellect.
The philosophical interpretation of the Holy Qur’an means the use of
philosophical premises and rules in understanding the Qur’anic text. This
type of interpretation has helped to understand the allegorical verses and
access to the deep meanings of the Quranic text and interpretation of its
blessed verses.
As examples of the philosophical interpretation of the Glorious Qur’an
are: Al-Farabi’s interpretation of the divine names of Allah, the Almighty:
Al-Awwal (the First) and Al-’Akhir (the Last), Al-Dhahir (the Manifest) and
Al-Batin(the Immanent), and Ibn Sina’s interpretation of the Throne as the
ninth orbit, and the eight angels who carry the Throne are the eight spheres.

The mind has a great importance in Islamic thought as one of the sources
of knowledge in various fields such as belief, interpretation, and jurisprudence,
with the difference in the rank of the mind between the sources of
Islamic knowledge and the difference over its space in jurisprudence and
interpretation, which is broad and narrow way. However, there is no Muslim
school of interpretation that refuses the mind at all because the mind
gets particular importance in interpretation because the Glorious Qur’an
includes multiple pieces of knowledge that require the realization of reason
and consideration, besides, the Qur’an’s call for pondering is explicit.
There is no disagreement among Islamic schools regarding the realization
of reason in interpretation, but the dispute is hierarchical in terms of that
some schools give the reason the leading over the rest of the sources, and
others make it lagging behind. As a result, the mind was the main source
in most of the interpretations, even if the methods of interpretation were
different, for there is no method that ignores the mind in understanding the
Qur’anic verses whether it is the method of interpreting the Qur’an by the
Qur’an or the interpretation of the Qur’an by narrations, language, or others.
It is not possible to reach the perfectness of the divine purpose in the interpretation
of all the verses of the Glorious Qur’an by adopting one source
and ignoring the rest, and it is necessary to consider all sources such as the
Glorious Qur’an, the honorable Sunnah, and reason in order to reveal the
divine purpose because some verses cannot be understood through the
mind, and some verses cannot be gotten except through the mind. Accordingly,
it is necessary to study the concept of the mind, its authenticity, and
the scope of its limits in the interpretation of the Qur’anic text

It is going to be focused in this research on the Qur’anic connotation
in terms of the perspective of the two methodologies of
interpretation; rhetorical and structural. These two methodologies
lie within one interpretational direction which is the literary orientation
of the interpretation with applying it on a part of Surah
Ad-Dhuha.
So, the first part of the research included the definitions of the
terms that formed the title. And among these terms are the Qur’anic
connotation, the methodology, the exegesis. Then, the rhetorical
and structural methodologies of interpretation are explained,
and their origins and rules are clarified with making a comparison
between them. The most prominent pioneers of these two methodologies
such as the exegetes and the researchers are briefly mentioned
as well.
The second section represents the practical part of the research,
as it explains briefly the analysis of part of Surat Ad-Dhuha and interprets
it in light of the two abovementioned methodologies, and
compares between the connotations that each approach reaches.

The Imamite exegetes are characterized by their outstanding role in
their valuable exegeses which helped in preserving the traditions of
Ahlul-Bayt (Peace Be Upon Them). Their role has passed in consecutive
stages in which the methodology of interpretation differs from
time to time according to the nature of the stage that the exegetes
went through. Based on that, the efforts of Imamite exegetes and
their role in preserving the traditions of Ahlul-Bayt (Peace Be Upon
Them) is going to be shed light on.

The general and categorical Qur’anic judgments have ensured the
establishment of the bibliographical philosophical basis from which
the Islamic legislation emanates. And the branches and partials of
Islamic Sharia have been explained in detail after the origins and
the general judgments of it gained ground. What is necessary to be
taken into consideration is the fact that these origins and general
verdicts are not of a single degree of their overall and general reference,
or in terms of their rank and priority, but some of them come
first and higher whereas others are lower than that. And some are
more general and comprehensive while others are less than that,
and some may be included in each other, and others may be subordinate
to each other.
The same is said about the partials, some of them are major that
involve others, and some of them are minor that are involved in the
others. The major partials could represent the totalities of a large
number of smaller partials which branch out of or relate to them.