| المستخلص: |
القرآن الكريم في بلاغته، أفق لا يدرك مداه، وبحر لا ينقطع مداده، ومن درس البلاغة في النصوص الأدبية وجد فيها المتعة والإثارة والجمال والإبداع، ولكن البلاغة في القرآن –فضلاً عما ذكر- نجد فيها عامل الإعجاز والسلامة من الخلط والشطط، فالنص القرآني –ومما لا شك فيه- من أرفع النصوص الأدبية شأناً، وأجلها شرفاً، وأكثرها تأثيراً في النفوس؛ لما فيه من السبك والحبك والدقة في التعبير، والبراعة في التصوير. وقد تمخضت هذه الدراسة عن بيان منهجية جعفر الحسيني في دراسته للبلاغة القرآنية بحسب أساليب علم المعاني، فقد زاد الحسيني في أساليب علم المعاني شيئاً حيث أنه أضاف إلى مباحث أحوال الجملة عنوانين مهمين أدرج ضمنهما كثيراً من التقسيمات وأتحفها بالشواهد القرآنية وغير القرآنية، وهما تخريج الكلام على خلاف مقتضى الظاهر في المسند إليه أولاً، وفي غير المسند إليه ثانياً.
Quran has rhetorical orientations that are difficult to be comprehended, and it also has deep levels of meaning that are renewed in their interpretations. Those who study literary texts from the rhetorical viewpoints find them interesting and aesthetic, but the matter is different when one comes to investigate the same trend in Quran in that, though having the same features of interest as in literature, there is the inimitability of the Quran in which there is the highest elevated style and these in turn affect those who approach Quran from this lattice. Jafaar Al-Hussaini made a good attempt in his rhetorical approach in Quran. He provided a lot of examples from Quran that support the rhetoric and artistic styles when inspecting the three branches of science: meaning, explanation and Al-badea. He, further, employed other examples from Al-Hadith and Arabic poetry on behalf of those Quranic instances following the approach of Al Sakaki (626 A H) in his book (The Key of Sciences) and Al-Quzweeni (739 A H) in explaining and summarizing it. This study focuses on explaining Al-Hussain's approach in inspecting Quran rhetoric according to three branches mentioned above. Al- Hussaini added to Al-Maani style the prospect of sentence patterns with two titles including in these several divisions and supporting them with a lot of Quranic instances, besides other non-Quranic instances. Concerning Al-Bayan styles, he implies sections in eloquence rhetoric, simile and metaphor. At the level of Al-Badee style, Al-Sakaki divided this field of knowledge into meaningful and verbal enhances, whereas, Al Hussaini did not mention these without classification or divisions, even without stating the naming of "enhances", instead, he called these as "arts". He added a lot of arts besides what was stated by Al-Sakaki. H eput these in two separate sections in accordance with what Al-Sakaki and other followers had done. The styles stated by Al Hussaini are sixty nine. Forty nine are meaningful and twenty ones are verbal. Then the study focuses on the abundance of the divisions of titles and subtitles as produced by Al-Hussaini. Also it pays attention to the exactness of examples provided and the density of Quranic instances concerning every topic. These instances, in some of these topic, are thirty.
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