| المستخلص: |
تتناول هذه الدراسة ظاهرة من الظواهر الأدائية الإعرابية الدلالية في النصوص العربية: ظاهرة تعدد طرائق الوصل والفصل بين أجزاء تراكيبها، وأثر ذلك على المعنى. وذلك في قالب تطبيقي مادته نماذج من القرآن الكريم، بوصف هذه الظاهرة عاملا عظيما من عوامل إرفاد المعنى وإيراف ظلاله في النص القرآني. علما بأن بحث هذه الظاهرة قد تناوله العلماء الأوائل تحت مظلة الوقف والابتداء والقطع والائتناف، والوصل والفصل، في مباحث نحوية، كالعطف والاستئناف. ومباحث بلاغية، كالفرق والجمع، ومباحث تجويدية، كالتمام والاكتفاء. وقد جاء تناول هذه الدراسة لموضوع تعدد طرائق الوصل والفصل بين التابع والمتبوع في السياق القرآني تناولا نحويا دلاليا في مجالات ثلاث: إحداها: بين الصفة والموصوف. وهذا بين (يضل به) وما قبله من سياق في قوله -عز وجل إِنَّ اللَّهَ لَا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا الَّذِينَ آَمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ. وثانيها: بين المعطوف والمعطوف عليه. وهذا بين (وأعد) وما قبله من سياق في قوله -سبحانه-: {وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا (7) لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ وَأَعَدَّ لِلْكَافِرِينَ عَذَابًا أَلِيمًا}. وثالثها: بين البدل والمبدل منه، وهذا بين (في جنات) وما قبله من سياق في قوله –سبحانه-: {إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (51) فِي جَنَّاتٍ وَعُيُونٍ (52) يَلْبَسُونَ مِنْ سُنْدُسٍ وَإِسْتَبْرَقٍ مُتَقَابِلِينَ}. وقد خلصت من هذه الدراسة إلى نتائج عدة، أهمها: أن تعدد طرائق الوصل والفصل بين أجزاء تراكيب السياق القرآني من أهم عوامل ثراء معانيه. وأن طرائق الوصل والفصل بين أجزاء الجمل في السياق القرآني تنبني على قواعد إعرابية، وأخرى دلالية تفسيرية لابد من الالتزام بها لأداء المعاني الصحيحة. وأن طرائق الوصل والفصل بين أجزاء التراكيب في السياق القرآني تختلف باختلاف أنواع العلاقة بين أجزاء التراكيب، فمنها ما هو بين الصفة والموصوف. ومنها ما هو بين المعطوف والمعطوف عليه. ومنها ما هو بين البدل والمبدل منه.
This study deals with an inflectional, semantic and phenomenon associated with linguistic performance in Arabic texts, that is, the multiple ways of connection and disconnection between the parts of the linguistic structures and the effect of such phenomenon on meaning. The study is presented in an applied mold of models taken from the Holy Quran. This phenomenon has been chosen owing to that it is a great factor that supports the meaning and extends its shadow within the Quranic text. It should be noted that this phenomenon has been already studied by the early scientists under the umbrella of Pausing and Restarting in Recitation, Stopping and Resuming in Recitation; and in some syntax topics like Syndesis and Resumption; and in rhetorical topics like Combination and Differentiation; and Tajweed (Quran recitation) topics like Al-Tamam and Al-Ektifa (two types of pausing in Quran recitation). This study tackles the pluralism of ways of connection and disconnection between inflectionally affecting and affected words in Quranic context in terms of syntax and semantics in three groups. The first group deals with the inflectionally affecting word and its accusative affected word» as in the phrase His messengers and the preceding context in the words of Allah, the Almighty, "The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers.” And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.'' The second group deals with the inflectionally affecting word and its nominative affected word, as in the phrase they will be dragged and the preceding context in the words of Allah, the Almighty, "Do you not consider those who dispute concerning the signs of Allah - how are they averted? (69) Those who deny the Book and that with which We sent Our messengers - they are going to know, (70) When the shackles are around their necks and the chains; they will be dragged (71)." While the third group deals with the inflectionally affecting word and its related prepositional phrases, as in the phrase until when and the preceding context in the verse of the Holy Quran, "Those will have lost who deny the meeting with Allah, until when the Hour [of resurrection] comes upon them unexpectedly, they will say, "Oh, [how great is] our regret over what we neglected concerning it," while they bear their burdens on their backs. Unquestionably, evil is that which they bear.'' The researcher has concluded several results from this study, the most important of which are: The ways of connection and disconnection between the parts of the structures of the Quranic context are among the most important factors of its meaning richness. In addition, the ways of connection and disconnection between the parts of the sentences in the Quranic context are built on inflectional and explanatory rules that must be adhered to in order to express the right meanings. Furthermore, the ways of connection and disconnection between the parts of the sentences in the Quranic context vary depending on the kind of the relationship between parts of the linguistic structures; some are between the inflectionally affecting word and its nominative affected word, and some are between the inflectionally affecting word and its accusative affected word, while some others are between the inflectionally affecting word and its related prepositional phrases.
|
