Journal Dawat

This research deals with the study of Quranic philology and its importance in understanding the language and linguistic origins of the Holy Quran. The research was divided into three sections:
The first section discussed the concept of philology in Quranic studies and the tools and methods used in Quranic philology. The general concept of Quranic philology and its role in understanding the Quranic language was reviewed. It also highlighted the tools and methods used in Quranic philology, such as analyzing words, roots, and linguistic structures. The second section, on the other hand, discussed the philological approach of Orientalists in Quranic studies and the most prominent Orientalist philological studies on the Holy Quran. The philological approach followed by Orientalists in studying the Holy Quran was reviewed and the focus was also on the prominent philological studies conducted by Orientalists on the Holy Quran. The third section discussed the philological dimension in Quranic studies: The Philology of Islam by Nöldeke as a Model. The philological dimension in Quranic studies was highlighted and the research focused on Nöldeke›s «Philology of Islam» as a study model. The focus was on Nöldeke›s methods and approaches in analyzing Quranic texts and understanding the language and linguistic origins used in the Holy Quran.

Muhammad Basil Ayoun Al-Sud says in the introduction to his investigation of the book of linguistic distinctions by Abu Hilal El-Askari (d. after 400 AH): ((The modern scholars who followed the approach of El-Askari in writing linguistic distinctions were Mr. Nour El-Din El-Jaza›izi (d. 1158 AH) in his book Differences of Languages, and the orientalist Henricus Lammens in his book Uniqueness of language - Part One in Differences. I found that these two books are merely quotes from those who wrote linguistic differences, scientific and technical terms whom we mentioned earlier. They did not come up with anything new that deserves study and analysis)).
In another place, Dr. Muhammad Radwan Al-Dayah said: ((In summary, the book (differences of languages) by Sayyid Nur Al-Din Al-Jaza’iri is one of the beneficial linguistic books. It deepens studies on the issue of linguistic differences, and provides the issue of verbal homonyms with additional provisions and new opinions. It helps the student and researcher in both the subjects of Islamic sciences and Arabic sciences.)) Not only that, but the Islamic Publishing Foundation affiliated with the Association of Teachers in the Holy City of Qom appreciated Sayyid Ni’matullah Al-Jaza’iri’s work on difference. Thus, it included the resources in which Sayyid Al-Jaza’iri disagrees with Abu Hilal Al-Askari, and the materials that Sayyid Al-Jaza’iri added, which are not mentioned by Al-Askari. Hence it produced a large dictionary called: (Dictionary of Linguistic Differences Containing the Book of Abu Hilal Al-Askari and Part of the Book of Sayyid Nur Al-Din Al-Jaza’iri).
Sayyid Nur Al-Jaza’iri enjoys of a high scientific reputation, descending from from a scientific family known for its virtue and breadth of knowledge. Thus, the idea of tackling an important work such as Furuq Al-Askari by a late scholar like Al-Jaza’iri is exciting enough to tempt study and follow-up. Between criticism, praise, and excitement, this research was born to be a witness to the correctness of one of them, or a witness to his boldness in issuing judgments by following the additions of Sayyid al-Jaza›iri and the points of disagreement with Abu Hilal al-Askari.
Entitled ‘Corrections of Nour El-Din El-Jaza›izi (d. 1158 AH) on Abu Hilal El-Askari in linguistic distinctions, this research is divided into two sections preceded by a brief introduction to examine the words of the title. The first section dealt with the corrections of Sayyid al-Jaza›iri that Abu Hilal al-Askari did not mention, and the second section came to address al-Jaza›iri›s objections to what Abu Hilal said and his responses to them. The research ended with a conclusion that included its results followed by the references of the research that deal with ancient and modern linguistic differences.

It is no dispute that the Quranic readings are of great importance. In examining these readings, many linguistic issues are revealed that deserve contemplation in their aspects, and sheds light on many of the dialectal characteristics that some Arab tribes are known for. They have influenced the linguistic study with rich material, especially the grammatical one. Grammarians, linguists and commentators paid great attention to these readings, with their different perspectives and stance towards them, whether to accept or reject them, and to issue judgments on them. However, the question that initially comes to mind which reading are followed Sunnah and which must be accepted and adhered to. Those who are interested in the readings have clarified the conditions that the reading should contain in order to be read today. Among these conditions is, firstly, to be transmitted from trustworthy people from the Prophet, may God bless him and his family, secondly, it has to be in Arabic that the Qur’an was revealed with. Anything which is in Arabic and is authentically transmitted from individuals is authentic, but when its wording differs from the script of the Mushaf, then according to them it is not acceptable and should not be read with it. On the other hand, what was transmitted by someone other than a trustworthy person, or transmitted by a trustworthy person but has no face in Arabic, then this is not acceptable even if it is in agreement with the script of the Mushaf (1).
We can ask another question: What is the way of someone who assumes a reading or invents a grammatical face but no one has read it; however, it would be correct, permissible, or strong when it is read? An example of this is the method that al-Tusi followed in explaining it?
From this perspective, this research comes trying to uncover al-Tusi’s conception, especially since his statement that the readings are a followed Sunnah. So the face in what he chooses becomes good, but it is in agreement with Arabic. If al-Tusi assumes a proper reading in Arabic, then we assume questions whose answers may depend on what the research entails. If reading is a followed Sunnah, then why do they assume readings and justify their correctness and acceptance of them while they admit that no one has read them? Perhaps Abu Amr al-Dani (d. 444 AH) clarifies this approach by saying: ((The imams of the reciters do not act in any of the letters of the Qur’an on what is most widespread in the language and most correct in Arabic, but rather on what is most firmly established in the tradition and most correct in transmission and narration. If it is proven from them, it is not rejected by Arabic analogy or the prevalence of language, because reading is a followed Sunnah that must be accepted and followed)) (2).
In this regard, what does al-Tusi want to decide in light of these assumptions? Is he seeking the trace of the reciters and classifying them into two categories, as Abu al-Ala al-Ma›arri went to, who said that those who transmitted included people who lived in the time of eloquence and came as it should be, and people who were preceded by eloquence and did not have knowledge of the analogy of Arabic and were overcome by delusion (3). This is how Ibn Mujahid (d. 324 AH) did when he classified the reciters into narrators and memorizers (4).
Does he want to correct the path of someone who overlooked a face or neglected a reading and brought it later, justifying it in light of this division that some of them see, especially Ibn Mujahid, since he described the one who does that as an innovator when his insight into grammar calls him to choose a reading of a permissible letter in Arabic that no one from the past had read (5), and what is the matter with this innovation? Is it acceptable or rejected?

It is obvious that the sound is the smallest component of the minimum speech unit (the word). This speech unit conveys a contextual meaning which differs from its lexical meaning. The context may expand its semantic meaning, or may involve other shades of meaning. This is what testifies to the effect of (the context) on the meaning.
This research came to show the relationships between the smaller elements of this unit (sounds) and the semantic shades that it has within the context.
Initially, the research defines the terms that form the first structures of the research in general. Then it delves into the theoretical study of the phonetic context. After that it studies samples that show applications of what is theorized. It focuses on the performing arts of speech, such as stopping, stress, and intonation. Then it moved on to the study of the structural phonetic effects, such as alliteration, rhyme, and other phonetic embroideries that contribute to linking form to meaning.

The communicative function is one of the most important functions of language, and language is the most common means of communication among other means such as symbols, signs, etc.
If communication passes through the linguistic mediator, it must be affected by the data and characteristics of this mediator, the most prominent of which are: lack of sufficient clarity, the spread and multiplicity of meaning, and the lack of certainty of meaning.
Therefore, this research came to monitor these effects that appear clearly in the communication process, and the resulting misunderstanding or difference in meaning.
Keywords: Language, communication, human, mediator, meaning, difference.

The grammarians› pursuit of revealing the aesthetic secrets contained in the grammatical texts and placing them among their priorities was not absent from their thoughts and intended goals. This was for the sake of directing the minds of the recipients to their desired endeavors goals. These secrets were scattered among the folds of these texts, and were achieved through a number of grammatical elements that determined the directions of these structures and their meanings. Conjunction is among those elements that achieved those useful purposes. Its role was useful and its effect was great in reaching the goals that facilitate the recipients› access to them. It came in different places in the levels of speech, which prompted us to resolve to extract those effects approximately to the images of understanding and hit the objectives of the texts. The nature of the material required that the beginning be within three directions. The first was represented in explaining its effect on the rulings in terms of advancement and delay, the second was in explaining its effect on the rulings in terms of grammatical cases, and the third came to explain its effect on the rulings in terms of acceptance and rejection.

In this research, we discuss the broken plurals that were mentioned in the form «Fa›il», and mention the scholars› statements on the structures of the words that were collected in the form «Fa›il». It is conclude that by transferring this form from the circle of plural noun to the structures of the standard broken plurals, based on the statements of the morphologists, and the texts of the dictionaries. We counted what was mentioned in the form «Fa›il» by the meaning of the plural (broken plural), followed by providing some words that carry this form in detail based on the statements of the linguists.
We divided this work into three sections: the plural of broken letters between analogy and hearing, and the scholars’ disagreement over the weight of “fa’il”, asking whether it is a broken plural or a collective noun. In the third section, we mentioned examples of the weight of “fa’il” in the works of language and grammar.

Al-Tabarsi gathered all the features of the language in his interpretation of the Qur’an, and relied on the ancients in interpreting and explaining the verses, such as al-Tusi. He debated with contemporary scholars, impressing them with his vast knowledge and precision in choosing the argument of persuasion and proof. Therefore, he became a scholar and jurist who gathered the sciences of language, a pioneer in his method of interpreting the Book of God “the Qur’an”. He began the interpretation with language and argument, then with grammar and evidence, ending with poetic evidence, and concluding with an opinion specific to his school. Likewise, the distinguished Al-Zamakhshari Al-Mu›tazilite, who preceded al-Tabarsi in terms of interpretation, exegesis, language, grammar, and rhetoric, is considered one of the defenders of Islam. From the sciences of these two scholars, the idea of choosing the subject of studying the grammatical semantic level in the interpretations of al-Tabarsi and al-Zamakhshari (advancing and delaying, mentioning and deleting as a model) emerged. The main question that this research addresses is: How did al-Tabarsi and al-Zamakhshari apply grammatical phenomena in their interpretation of the Qur’an based on the evidence of the context? After studying this topic, it becomes clear to us that the frequent use of grammatical phenomena in the interpretations of Majma› al-Bayan and al-Kashshaf indicates the ability of these two scholars linguistically and grammatically, since they based their work on the Holy Qur’an and on researching the value of syntax in interpretation, through the Qur’anic contexts.
Keywords: Interpretation, Majma› al-Bayan, Al-Kashshaf, Al-Tabarsi, Al-Zamakhshari

The research deals with inference from the audible and the rational to prove the grammatical rule according to one of the most important scholars of Arabic, namely Ibn Malik. This is in a short letter of his, in which he answered grammatical questions asked by his contemporary scholar, Al-Nawawi. The research demonstrated Ibn Malik›s ability to employ various audible grammatical evidence in his answers, then he relied on analogy in inferring from the rational, which reflects his encyclopedic culture. What enhances the importance of the topic is that the questions selected in this thesis are from the Prophetic hadith, and that Ibn Malik is the grammarian most interested in hadith and its use in language and grammar.

In an attempt that I hope will be serious in discussing the phenomenon of ‘Alienation’ (Mu'tazila) in the Interpretation of Al-Tibyan by Sheikh Al-Tusi (may Allah have mercy on him) the extent of the legitimacy of this phenomenon, and whether it has examples that indicate this and push towards changing the Quranic meaning... and then prove or deny that?
As a researcher, I do not want to talk about the Mu’tazila in terms of the fact that they are an Islamic sect with their own opinions and beliefs, addressed by many sources. Nonetheless, I will delve as much as Sheikh al-Tusi was attached to them in his interpretation. He stated this in the introduction to his interpretation, saying: “And the theologians - such as Abu Ali al-Juba’i and others - devoted their attention to what is related to theological meanings. Among them are those who added to that speech in the arts of his knowledge, and introduced into it what is inappropriate for it, from the expansion of the branches of jurisprudence, the differences of the jurists - like Al-Balkhi and others - and the most correct of those who followed in that a beautiful and moderate path, Muhammad bin Bahr, Abu Muslim Al-Isfahani, and Ali bin Isa Al-Rummani. Their two books are the most correct of what was written in this meaning, except that they prolonged the sermons in it, and included in it much that is not needed..." Introduction: 75
It is surprising that a scientific Quranic encyclopedia has recently been printed that deals with, and even collects, the Mu'tazilite interpretive heritage after being hidden in the books throughout the time. This heritage was summarized by Dr. Khader Muhammad Nabha from the Imami interpretations, at the forefront of which are the books Al-Tibyan and Majma' Al-Bayan, as well as the Ash'ari interpretations, led by Al-Razi's great interpretation. This is clear evidence that the Mu'tazilite interpretive heritage constitutes a phenomenon in the interpretation of Al-Tibyan that deserves to be studied. Dr. Nabha has counted more than (300) places in which Sheikh Al-Tusi mentioned the prominent Mu'tazilites in different places and on various issues. As a researcher, I starts it with an introduction that includes the manifestations of the Qur’anic meaning among the early scholars in the first four Hijri centuries, divided between the interpretive legacy in those centuries and Mu’tazilite thought as an interpretive tributary. As for the first section, it sheds light on the Sheikh’s references in explaining the Qur’anic meaning. From here, the paths of meaning in the interpretation of Al-Tibyan open up to reveal the Mu'tazilite interpretation and its effect on that.

I was in the classroom, teaching students of the Arabic Language Department, when my father, colleague, brother, of blessed memory Dr. Qasim Jabr Al-Sudani (may God have mercy on him), Head of the History Department at the Institute, came to me. It was clear on his face that something serious had happened, so he asked me to excuse him; Because he interrupted the lesson, then he told me that there was a website that published the book (Modernity and the Qur’an) by the writer Saeed Nasheed yesterday, and that he browsed the book and found in it dangerous words concerning the Holy Qur’an. He asked me to read it and give my opinion on it. I agreed immediately, and I asked him, may God have mercy on him, to send me the book electronically. Three days later, I told him that I would write a research paper in response to this book, and he was very pleased. Then, worldly matters and work issues distracted me from devoting myself to this task. When the Al-Hussainiya Shrine announced its third international conference, (Arabic and the Qur’an: Horizons and Miracles), and I reviewed the conference’s themes, especially the themes of Qur’anic studies, which began with the theme (The Problem of Contemporary Critical Methods in Reading the Qur’anic Text), I quickly returned to the research drafts and began writing a research paper and called it (A Critical and Linguistic Reading of the Book “Modernity and the Qur’an”). It consisted of an introduction, three chapters, and a conclusion. The first chapter dealt with the writer’s style in presenting ideas, the second chapter dealt with the scientific value of the writer’s ideas, and the third chapter dealt with the writer’s linguistic and grammatical objections to the Holy Qur’an. The conclusion included the most important results that the research reached. The book uses the method of asking malicious questions to address the general public, using it to prove that the Qur’anic text is a purely human text, ignoring or neglecting the rules of scientific research commonly known in writing scientific research and studies, adopting the method of mental confusion in presenting and discussing ideas.
Keywords: Qur’anic text, writer’s style, grammatical errors, plural of the word, Qur’anic script.

The theory of linguistic argumentation aims to study the argumentative aspects of language based on a central hypothesis that says: We speak with the intention of influencing through the structures of statements, seeking to discover the internal rules of discourse that control the sequence of statements and their succession in a harmonious manner. This is because it has an effective ability to unlock the locks of discourse, and explore its remote areas that structuralism has failed to reach. Discourse is a sealed product that linguistic groups agree on. It is not a suspended product that comes in blocks preserved in the skin of sanctity and holiness.
Based on what was mentioned, this research paper monitored the tools of argumentation adopted by the religious authority in its sermons during the demonstrations that demanded political, economic and security reform, and the impact of these tools on the recipient in terms of influence and persuasion. From here came the idea of this research, which is to monitor a group of argumentative links and factors that the religious authority’s discourse is based on during the period of the demonstrations which the supreme religious authority called (the reform movement). It is data that touches on the subject of analyzing these sermons and explaining their impact on these sermons, and how these links and factors cooperated to direct the movement of demonstrations in terms of maintaining the peacefulness of the demonstrations, and ensuring that these protests are purely national - as the authority expressed in one of these sermons .
We will try in this study to stand on the various forms of links and argumentative factors that were employed in these sermons.
The research plan required dividing this research paper into three sections, the first of which included explaining the linguistic and technical meanings of the arguments, the second explaining the argumentative links, and the third undertook to explain the argumentative factors that the preacher employed to deliver his message to the government and officials on the one hand, and the demonstrators demanding reform on the other hand. Then a conclusion with the sum of what this research paper came out with and a list of sources and references that the research benefited from are given.
Keywords: Reference discourse, October protests, linguistic argumentation.

Assumptions are of utmost importance in communication and usage between interlocutors, whether in writing or in speeches. They are mental conclusions that contribute to understanding speech and its nature. Assumptions may differ from one person to another, but there is a common factor that forms the basis of dialogue, which is the prior information on which the interlocutors rely, including prior knowledge of speech and actions that are not directly mentioned. The speaker assumes that the listener knows what the speaker wants, and the listener builds his understanding on prior knowledge or beliefs he holds. As for attribution, it is the process of inferring hidden meanings or implications that are not explicitly expressed in the text or dialogue. Attribution relies on understanding the context and the information available to us to infer the meaning intended by the speaker.
Attribution can occur in various aspects of our lives, whether in verbal signals, body language or indirect messages. Attribution can be related to analyzing the words used or the different types of phrases conveyed. Our task as receivers of messages is to understand these signals and implications correctly, based on the context and information available to us. This may require some skills such as good listening, analysis of non-verbal elements and the ability to empathize with others.
Keywords: Assumptions, Attribution.

It is known that the revolution of Imam Hussein (peace be upon him) carried during it a large amount of sayings, sermons and actions, which outlined its path, determined its approach, described its dimensions, and revealed its goals. Among these sayings are what his companions (peace be upon them) supported the position with from sermons, which demonstrated the depth of their support and the level of their position. Its motives were not only advocacy and argumentation, but also completing the argument, exposing the false media and shattering its deceptive image, in addition to being emotional about the present moment of the revolution as well. This appeared in a linguistic and stylistic composition in which everything was carefully placed to achieve its lofty goal for which it was created. This means that these sermons were organized by several structural laws that controlled their formulation and compositional image. The mission of this study is to reveal these systems and laws, clarify their authority, and what they refer to in terms of goals and purposes. The number of these sermons is five, created by Zuhair bin Al-Qain, Burayr bin Khudair, Al-Hurr bin Yazid Al-Riyahi, Hanthala bin Asaad Al-Shabami, and Abdullah bin Afif Al-Azdi (may Allah be pleased with them all). This is the sample of the study that will try to approach with a critical textual vision.

Allah Almighty honored the Arabs by revealing the Qur’an in the Arabic language and chose it as a vessel for His words. It is the first written code between two covers in the Arabic language. It has the merit of unifying the different dialects of the Arabs. The secret that made the Arabic language protected is the Holy Qur’an, which is the tributary that nourishes it and bequeaths its continuity and preserves its survival.
God Almighty revealed the Holy Quran in the Arabic language {Indeed, We have sent it down as an Arabic Quran that you might understand} Yusuf 2, and it was sent down to all people {The month of Ramadan in which was sent down the Quran, a guidance for mankind} Al-Baqarah 185, so it is the responsibility of the Arabs to deliver it to all other non-Muslim nations, and the Arabs will be asked on the Day of Judgment about what they did to deliver it to other nations {And indeed, it is a reminder for you and your people, and you will be questioned} Az-Zukhruf 44
It is important when we engage in dialogue with the non-Muslim, regardless of what he/she believes, or with those who claim atheism or doubt the Qur’an, or those who cast false doubts and say that the Qur’an was composed by the Prophet Muhammad (peace be upon him and his family), or those who claim that he derived his ideas from previous books or that a human taught him, we cannot argue with them by saying that the Qur’an is from God Almighty, for they do not believe in this.
When we engage in dialogue with these people, we must first begin with convincing scientific evidence, rational and mathematical proof, and prove that the Quran is from God Almighty and not from a human being according to the data of language and modern science. If he is convinced, he will believe in what is in it, because the language of science and mathematics does not accept denial. In this research, God willing, we will convince whoever claims and says [I bear witness that there is no god] to continue and say [except God], because the Quran is the eternal miracle and the book that God has pledged to preserve. Here was the challenge and the great truth {Is it not sufficient for them that We have sent down to you the Book which is recited to them? Indeed in that is a mercy and a reminder for a people who believe.} Al-Ankaboot 51.
The complete research included four topics, all of which confirm with proven scientific evidence that the Holy Quran originated from God Almighty and is Himself in the Preserved Tablet and that the Messenger (may God’s prayers and peace be upon him and his family) wrote it or supervised its writing. The first topic shows with evidence that our noble Messenger used to read the words of the verse written in the manuscript that Gabriel (peace be upon him) showed him, meaning that the writing of its words was divinely ordained by God Almighty. What is amazing about the greatness of the language of the Quran is that every difference in the writing of the Quranic word, even if the wording is similar, carries a meaning specific to it, which requires us to re-understand His intention in light of those meanings. We all know that the method of numbers is infallible, as the first mistake in the calculation means the collapse of the entire idea. This is what we discussed in the second topic, which is a method that shows the truth and is understood by everyone in all their languages and beliefs. Through it, we can engage in dialogue with anyone to believe that this book originated from God with rational and scientific evidence. The third section showed the source of the Qur’an according to modern scientific data, and that it is a book of guidance containing linguistic and scientific indications that lead to faith, and that its source is divine without human intervention in it. The Qur’an referred to cosmic facts and scientific discoveries that scientists discovered recently and became facts and not theories that were not known when the Qur’an was revealed, and the Prophet (may God’s prayers and peace be upon him and his family) was a man who lived in a valley without crops, and the Holy Qur’an referred to them more than 1400 years ago. We conclude with the fourth section to show that the Quranic words are not a human-made language, but rather a revelation from God Almighty, according to a precise linguistic system that is independent in itself, although humans established the Arabic language after the revelation of the Quran and relied on the language of the Quran as one of its sources when establishing the rules of the Arabic language, but some of them were unable to comprehend the formulation of some Quranic expressions that contradict the rules of the Arabic language and began to accuse the formulation of the Holy Quran of having grammatical errors, considering what humans have established as an argument against the Book of God Almighty. We will show in this section that there is no suspicion of linguistic errors in the language of the Holy Quran, as the Quran is not a human text for us to reject the rules of language established by humans who make mistakes and are right, although if they had contemplated the text well, it would have become clear to them that it is complete and perfect, free of any linguistic error. In conclusion, we extend our gratitude and appreciation to your esteemed institution for this kind and blessed initiative to show the importance of the eloquence of the language of the Holy Quran and its clarity and its explanation in guiding others and believing in the tolerant heavenly message.

This research falls within a series of researches that address the limits of interpretation, concerned with two issues: The first is the dialectic of the relationship between interpretation and attribution, and the limits at which interpretation ends for the attribution practice to begin. This means that it aims to control interpretation with its controls and limits in theory and application; to engage in dialogue with interpretations outside the limits of the Qur’anic discourse.
The second issue is intended to be Al-Farra’s interpretations of the dual in the Qur’anic discourse, by applying it to the singular; based on the belief that Arabic usage supports calling the singular the dual. The research aims to confirm the reliance on the apparent meaning of the Qur’anic word, meaning that talking about the implicit in the Qur’anic discourse should begin first by paying attention to the apparent; and not departing from it unless evidence (contextual - situational) indicates that the apparent is not intended. Diverting the Qur’anic discourse from its apparent meaning without insight into the situation leads the interpretive practice to the limits of attribution; so the Qur’anic discourse is attributing what it did not say.

Linguistic studies in the modern era have witnessed the emergence of a trend that focuses primarily on the communicative and social function of language, and studying the purpose of presenting a discourse. In a large part of it, it is concerned with dialogical implication. It is one of the important pragmatic criteria in discourse analysis. It includes the procedures used to raise elements of knowledge from concepts and relationships, including logical relationships and how to organize incidents as it is a characteristic of discourse based on interpreting aspects of discourse. Dialogical implication is one of the most important aspects of pragmatic analysis.
In this section, we will study the dialogical implication in the discourse of the verses of the Quranic miracle because it is linked to the nature of the research in it and keeps it away from confusion with the field of discourse analysis, in light of standing on (Grice›s) theory in the principle of (cooperation), and the rules branching from it that are the basis for that.
Keywords: Implication - Discourse - Pragmatics - Verse - Miracle