INDONESIAN JOURNAL OF ARABIC STUDIES
Published by Departement of Arabic Language and Literature Faculty of Adab IAIN Syekh Nurjati Cirebon.
Indonesia | Research Article The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn:
The Discourse of lafae and maAonA https://doi.
24235/ijas.
A EEA OIEIA:AIO ANI EIA I ECN EOIA
Ahmad Hifni Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta.
Indonesia
ABSTRACT
Citation:
Hifni.
Ahmad.
AuThe Epistemology Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA.
Ay Indonesia Journal of Arabic Studies 6, no.
: 32Ae45.
Correspondence:
Ahmad Hifni Email:
hifni@uinjkt.
Received: June 10, 2024 Accepted: November 20, 2024 Published: November 30, 2024 Copyright holder:
AAhmad Hifni.
First Indonesian Journal of Studier Arabic Purpose Ae This article examines the thoughts of 'Abdul al-QAhir al-JurjAn .
471/474 H) in looking at the relationship between pronunciation .
and meaning and explains his thoughts in an effort to build a moderate understanding of the text.
AlJurjAn's view can be said to be distinctive, because it is different from the thinking of Arab linguists in general who see each word as having its own meaning.
Al-JurjAn, offers another view by saying that a single vocabulary does not have meaning in itself, but rather because of its interaction .
tructure/naza.
with other Meanwhile, a word is a marker/symbol .
for a meaning/concept .
This view attracted the attention of language intellectuals from various eras, and even inspired intellectual thought from various other scientific disciplines, including commentators in studying and exploring the more moderate meaning of the Alquran.
Methods Ae This research uses qualitative methods enriched by knowledge of social sciences and humanities with various scientific disciplines such as sociology and history as a basis for philosophical traditions to contribute to aspects outside the study of texts.
The primary source for this article is the book entitled DalAil al-I'jaz and AsrAr al-BalAghah by al-JurjAn.
This research is based on library by reviewing library materials, in the form of scientific journals, books, encyclopedias and other sources relevant to the topic being studied.
Findings Ae This article concludes that alJurjAn was the founder of the theory of classical structuralism and semiotics in Islamic literature, with his theory called nazam.
Research Implications Ae The findings in this article can become a foundation and thinking paradigm for readers and text reviewers to build a moderate discourse and understanding of the text that is understood by the readers contexts.
KEYWORDS:
Abd al-QAhir al-JurjAn.
Arabic Linguistics, lafae, maAonA IJAS | Vol.
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AA| Research ArticleAA
AAINDONESIAN JOURNAL OF ARABIC STUDIESAA
AAPublished by Departement of Arabic Language and LiteratureAA AAFaculty of Adab IAIN Syekh Nurjati Cirebon.
Indonesia
AIEEAA
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AAIntroductionAA AA1.
A)AThe study of the Qur'An's miraculous aspect .
irAsat al-ijAz al-Qur'AnAA AAconcerning its linguistic and literary aspects has historically captivated traditionalAA AAMuslim scholars, particularly Arabic linguists and authors from the early Hijri era.
AAFollowing the publication of MajAz al-Qur'An by Ab 'Ubaidah Mu'ammarah ibn alaMuthannA, linguistic scholars, particularly in the domains of balaghah and i'jaz alaQur'An, have consistently emerged.
The list include al-FarrA', al-JAhiz, al-RummAni,AA ab HilAl al-'AshkAri.
Ibn Qutaybah, al-QAd 'Abd al-JabbAr.
Ibn Jinn, amongAA
AA47AA
AAIJAS | Vol.
6 | No.
2 | 2024AA
The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article 123 The fascination of these intellectuals is intrinsically linked to the Qur'an's distinctive language style and its elevated literary substance.
Furthermore, in Islamic doctrine, the Qur'an is regarded as the Kalamullah, with its lafae .
and ma'na originating from Allah.
4 This is substantiated by Allah's challenge to produce a single verse comparable to the Qur'an.
5 Nonetheless, no one can create a literary work of beauty, not even a solitary verse comparable to the Qur'an.
This incident further substantiates the miraculous nature of the Qur'an in its literary qualities, encompassing both lafaz .
and meaning.
Nevertheless, numerous interpretations of the Qur'anic verses have resulted in It is not unusual for a text in the Qur'an to be read in multiple ways from diverse perspectives.
The multiplicity of meanings is essential as the Qur'an is a 'open text' subject to individual interpretation by each reader.
6 However, the peril arises when the multiplicity of meanings engenders subjective truths and assertions from each individual or group.
Throughout Islamic history, numerous factions have manipulated the interpretation of the Qur'an for political gain, power, and other ideological and subjective purposes.
Divergences in the interpretation of the Quranic text have led to the emergence of numerous groupings and sects.
7 The multitude of interpretations in a text emerges because no single lafae can independently convey the entirety of its meaning.
Furthermore, a lafae frequently experiences a developmental stage that results in the emergence of various meanings from a single Islamic linguists and writers in the classical period recognized the requirement of diverse meanings in generating the text's significance.
Consequently, the creation of diverse methodologies for interpreting the Qur'anic text is essential.
Furthermore, the diverse schools have generated multiple theories of text comprehension that enhance scholarship within the Islamic treasure.
The dialogue between lafae and meaning has prompted scholarly arguments among linguists, frequently culminating in interpretations of the text that favor divergent perspectives.
Consequently, a more temperate epistemology of textual comprehension is required.
One scholar whose Sholahuddin Ashani.
AuKontruksi Pemahaman Terhadap IAoJaz Alquran,Ay Journal Analytica Islamica 4, no.
: 217Ae30.
2 Gun Gun Gunawan and Irma Riyani.
AuIAoJaz Concept and Its Relationship with Miracles in the QurAoan,Ay Mashadiruna Jurnal Ilmu Al-QurAoan Dan Tafsir 2, no.
: 170Ae77.
3 Ach Thabrani.
AuNadzam Dalam IAojaz Al Quran Menurut Abdul Qahir Al Jurjani,Ay Al MiAoyar:
Jurnal Ilmiah Pembelajaran Bahasa Arab Dan Kebahasaaraban 1, no.
: 1Ae14.
4 Rahadian Kurniawan.
Musda Asmara, and Hardivizon Hardivizon.
AuBahasa Arab Dan Konsep IAojaz Al-QurAoan (Kritik Pemikiran Louwis AoAwa.
,Ay Arabiyatuna: Jurnal Bahasa Arab 5, no.
May .
: 161Ae72.
5 al-QurAoan al-IsrAAo .
: 88, al-QurAoan Surat Hd .
: 13-14.
al-QurAoan Surat Ynus .
: 38.
Surat al-Baqarah .
: 23-24.
In addition, see for example the Qur'anic uslub models in the challenge to : QS.
Al-ShuAoarAAo .
: 192-192.
QS.
Al-Nahl .
: 102.
QS.
Al-IsrAAo .
: 88.
QS.
Al-r .
QS.
Al-Qaa .
: 49.
QS.
Hd .
: 13-14.
QS.
Al-Baqarah .
: 23-24.
6 Zuhairi Misrawi.
Al-Quran Kitab Toleransi (Grasindo, 2.
7 Syaikh Manna Al-Qathan.
Pengantar Studi Ilmu Al-QurAoan, trans.
Aunur Rafiq El-Mazni, 1st ed.
(Jakarta Timur: Pustaka Al-Kautsar, 2.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article perspectives merit consideration is AoAbd al-QAhir al-JurjAn.
Al-JurjAn possesses a distinct perspective compared to the majority of linguists of his era, particularly concerning the link between lafaz and meaning.
According to al-JurjAn, a lafae serves as a signifier for meaning.
Lafae is not intended to convey meaning independently.
rather, it must be used with others to elucidate the content of the meaning.
The existence of a lafae necessitates the prior existing of meaning, which is a notion or goal that the reader seeks to convey.
Thus, the exterior form of the lafae does not necessarily convey the intended meaning, as the lafae mainly serves as an aid to the meaning.
The relationship between lafae and meaning resembles that of a container, and this relationship is not tauqf.
The interpretation of implication should not restrict meaning solely to madll al-lafae, but must also take into account the context and construction of lafae in conveying its significance.
The function of a lafae is not to elucidate the lafae itself, but to serve as an indicator of a specific meaning.
8 The interpretation of a lafae in a text cannot just rely on the lafae itself.
rather, its meaning derives from the relationships and interactions between lafaes .
and the contextual components around a lafae.
This perspective on al-JurjAn diverges from the prevailing notion that a lafae can be read independently or possesses a primary meaning .
that can be elucidated through terminology.
This perspective resembles an exploration of the semiotic theories articulated in modern linguistic studies, particularly those posited by Ferdinand de Saussure and Roland Barthes.
9 It is accurate to assert that al-JurjAn's concepts parallel the Saussurean notion of semiotics.
The emergence of contemporary Western linguistic structuralism and semiotic theories may have been influenced by the linguistic ideas expressed earlier by al-JurjAn.
This essay will examine al-JurjAn's ideas and the roots of semiotics within the ancient Muslim intellectual tradition.
Numerous research of al-JurjAn and his philosophy have been identified in the academic literature.
Nevertheless, there are limited studies that thoroughly examine the precise keywords of his philosophy.
Research on al-JurjAn has predominantly focused on his overarching ideas.
Notable works include Ahmad Atabik's work.
AoAl-Nazm Stylistic Discourse in I'jaz Al-Quran Based on Al-Jurjani's Perspective: An Analysis of Arabic Literary Criticism on Qur'anic worksAo.
10 He examines al-Jurjani's philosophy by evaluating the theory of nazam and its impact on the evolution of balaghah (Arabic Furthermore.
Atabik delineates the distinctions between al-Jurjani's nazam and the nazam theories of his contemporaneous Arabic linguists.
8 Abd al-Qahir al-Jurjani Jurjani.
DalAAoil Al-IjAz F AoIlmu Al-MaAoAn (Jeddah: Dar al-Madani, 9 Ferdinand De Saussure.
AuCourse in General Linguistics,Ay Literary Theory: An Anthology 2 .
59Ae71.
Ahmad Atabik.
AuAl-Naem Stylistic Discourse in IAojAz Al-QurAoAn Based on Al-JurjAnAos Perspective: Analysis of Arabic Literature Criticism on the QurAoan Studies,Ay Ulumuna 25, no.
57Ae83.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article Research related to al-Jurjani's philosophy is also readily apparent in the work of Obaidullah.
Akmal, and Lailiyatur Rohmah, titled AoAbdul Qahir al-Jurjani's Perspective on Al-Fashah in the Book of Dala'il al-I'JazAo.
11 This study precisely delineates Al-Jurjani's perspective on fashahah.
This study asserts that beauty is not solely derived from the external aspects of speech and language.
rather, it emphasizes that the concept of fashah is a meaning that the reader must investigate through the process of ta'wil.
Furthermore, a commendable article elucidating al-Jurjani's theory regarding textual interpretation, particularly of the Qur'an, is authored by Omar Ali Al-Dulaimi and Omar Abbas Khudaer Abbas, titled AoThe Effect of the Qur'anic Evidence in Favouring Different Issues in it Between the Factors of Al-Jurjani and AlBarkawiAo.
12 Muhammad Hasan Mustafa, 'The Discourse on Lexicon and Semantics Between Al-Jahidh and Abdul Qahir Al-Jurjani', this work elucidates the discourse on semantics and lafaz during the pinnacle of Arabic linguistics in the Islamic era.
Al-Jahiz and Al-Jurjani exemplify key figures in articulating academic dialectics concerning the epistemology of lafaz and meaning during the classical era.
The current investigations indicate that the discourse highlighting the academic synthesis between the axis of lafaz and the axis of meaning has not been sufficiently prominent.
This article aims to offer a comprehensive analysis of al-Jurjani's philosophy and his theory as a mechanism for generating meaning inside a text.
Methods This research is qualitative, focusing on exploration, excavation, and in-depth analysis of pertinent facts.
This research is informed by social sciences and humanities, utilizing disciplines like as sociology and history as foundational elements of the philosophical tradition to enhance aspects beyond textual analysis.
The principal data sources for this research are the texts DalAil al-I'jaz and AsrAr alBalAgah by al-JurjAn, whilst the secondary data sources are derived from many pertinent literatures related to the subject of this study.
The data were gathered by the documentation method and subsequently analyzed at several stages, including the symbolic and semantic levels, along with the editing of multiple texts that describe the utilized data.
This data collection series suffices to assist the author in categorizing the requisite information.
The study of data is conducted using the descriptive-analytical technique, which involves delineating and understanding alJurjani's ideas to elucidate them more thoroughly.
The methodology employed involves historical and sociological analyses to examine the dialectics and academic Akmal Fajri and Lailiyatur Rohmah.
AuPandangan Abdul Qahir Al-Jurjani Terhadap AlFashahah Dalam Kitab DalaAoil Al IAojaz,Ay An-Nahdah Al-AoArabiyah 2, no.
: 61Ae72.
12 Omar Ali A L Dulaimi and Omer Abbas Khudaier Abbas.
AuThe Effect of the QurAoanic Evidence in Favoring Different Issues in It Between the Factors of Al-Jurjani and Al-Barkawi,Ay KnE Social Sciences, 2023, 51Ae80.
13 Muhammad Hasan Mustafa.
AuThe Issue of Word and Meaning Between Al-Jahidh and Abdul Qahir Al-Jurjan,Ay Rimak Intenational Journal of Humanities and Social Sciences 4 .
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article discourse among Arabic linguists during al-JurjAn's lifetime.
The integration of these two methodologies is anticipated to yield a comprehensive understanding of the historical and academic discourse among Arabic linguists during ancient Islam.
Results and Discussion Intellectual Biography of al-JurjAn Abd al-QAhir al-JurjAn is a great Arabic linguist .
l-imAm al-lughA.
esteemed particularly among linguists in the Arab world.
Linguists, particularly within the field of balagah (Arabic rhetoric/stylistic.
, regard him as the pioneer of He is recognized as a mutakallim scholar of the Ash'ariyah school and a faqih specializing in the Shafi'i school of thinking.
Furthermore, al-JurjAn is recognized as a trailblazer in the domains of bayAn and ma'An under the discipline of balaghah.
His complete name is Abd al-QAhir ibn Abd al-RahmAn ibn Abu Bakr al-JurjAn.
He was born at the city of JurjAn, located in the region including Tabarastan and Khurasan, inside Persia (Ira.
The exact date of his birth remains uncertain.
nevertheless, the majority of scholars assert that he was born in the early 5th century Hijri and died in 471 Hijri, with some sources suggesting 474 Hijri as an alternative date of death.
15 Al-JurjAn primarily engaged in self-directed study of linguistic texts, including the works of Sibawaih, al-JAhiz, al-Mubarrid.
Ibn Duraid.
Abu HilAl al'Askar, al-FArisi, al-Amid, al-MarzabAn, al-QAs al-JurjAn, al-Ahib bin AbbAd, and Ibn Jinn.
Additionally, he studied alongside several other linguists, the most renowned of whom was Ab al-usayn Muuammad ibn usayn ibn Muuammad ibn AoAbd alWArith al-FArisi, the nephew of Ab AoAl al-FArisi.
Al-Suyi asserts that AoAbd alQAhir al-JurjAn acquired knowledge solely from Ab al-usayn al-FArisi.
17 Ab alBarakAt al-AnbAri asserts that al-JurjAn's instructor was Ab al-usayn al-FArisi.
YAqt al-amawi notes that al-JurjAn received instruction from al-QAs AoAli ibn AuAbdulAy Azz.
Ibn Jinn, and al-Ahib ibn AbbAd, two prominent linguists in Arabic In several of his works, he frequently conveyed a significant impression of 14 Numerous texts, including TabaqAt al-ShAfiah.
ShadarAt al-DhahAb, and FawAt al-WafayAt, delineate the biography of al-JurjAn.
Nonetheless, it does not provide a comprehensive account of his early life history.
Typically, the discourse centers on al-JurjAn's contributions to the science of balaghah, his reputation, and the sects and schools he adhered to.
15 Aumad MuafA Al-MarAgh.
TArkh AoUlm Al-BalAghah Wa Al-TaAoRf Bi RijAlihA (Cairo:
Maktabah al-BAb al-alabh, 1.
16 Hilmy Muhammad.
AuKemukjizatan Naem Al-QurAoAn Dalam Perspektif SyihAb Al-Dn AlAls,Ay Refleksi: Jurnal Kajian Agama Dan Filsafat 13, no.
: 685Ae708.
17 JalAl al-Dn Al-Suyi.
Bughyat Al-WuAoAh (Sidon: Maktabah al-AoAriyah, n.
18 Ab al-BarakAt Al-AnbAri.
Nuzhah Al-AlibbA F abaqAt Al-UdabAAo (Zarqo: Maktabah al-ManAr.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article these characters.
19 Besides linguistics, al-JurjAn appreciated the philosophical writings of Aristotle and Ibn Sina.
In the domain of nahwu .
, al-JurjAn examined the work al-sAh by the renowned nahwu scholar Ab AoAl al-FArisi.
further elaborated on this text by composing a commentary that was compiled into 30 volumes, which was subsequently condensed into 3 volumes titled al-Muqtasid.
Furthermore, al-JurjAn successfully cultivated numerous students who subsequently emerged as authorities in the domain of Arabic.
Among them are Yahya bin Ali, known as Al-Khatib Al-Tibrizi.
Ali bin Zaid al-Fuaihi.
Abu Nasr Ahmad bin Muhammad al-Syajari, and Ahmad bin Abdullah al-MuhAbidi al-Uarr.
He authored several books in diverse areas, including the Qur'an, nahwu, and Nevertheless, the majority of his works remain obscure and are likely His discovered works include20: al-Mughn.
Al-Muqtasd.
Al-RisAlah alShAfiyah.
Al-Sharhu al-agr.
Al-jAz.
Al-AoAwAmil al-Mah.
Al-Takmilah.
Al-Jumal.
Al-Muqtaid.
Al-AoUmdah fi al-Tarf.
KitAb fi al-'Ardh.
Dala'il al-IjAz.
AsrAr alBalAgah.
Al-Tatimmah fi al-Nahw.
Al-MiftAh.
Sharhu al-FAtihah.
Al-MukhtAr min DawAwn al-Mutanabb wa al-Buhtur wa ab TammAm, and Al-Tadhkirah.
Due to his studies, al-JurjAn is recognized as a significant classical Muslim intellectual who contributed substantially to the advancement of linguistics in both classical and modern eras.
He gained prominence in linguistic studies, particularly following the publication of two seminal works.
DalA'il al-IjAz and AsrAr al-BalAghah.
Linguistic and literary experts acquired a novel paradigm of rhetoric .
alAgha.
through these two publications.
Al-JurjAn's paradigm established a foundation for linguists to investigate and recognize the distinctiveness and excellence of the literary qualities found in the Qur'an.
Hadith, as well as Arabic poetry and prose.
The Concept of al-Jurjani's Nazm One of the most significant theories in al-Jurjani's thought pertains to nazm, a theory of text formation that necessitates coherence among word, sentence, and phrase patterns to convey meaning.
The concept of naeam presented is not the inaugural instance of the term's usage.
The term naeam was initially established by its precursor during the Mu'tazilah period, notably by the literary critic Abu Bahr Umar Al-JAhiz .
21 In his two writings.
DalAil al-I'jAz and al-AsrAr alBalAgah, al-JurjAn reintroduced and critically reconstructed the notion of naem, which had been previously established by earlier scholars.
The notion of naeam alJurjAn examines the essence of language.
Al-JurjAn posits that language is not merely a compilation of words, but rather a system of relational structures.
Al-JurjAn 19 Numerous individuals have dismissed al-amawi's perspective as illogical, citing various arguments that undermine the evidence, as critiqued by Aumad Malub in his work on AoAbd al-QAhir al-JurjAn.
Refer to: Aumad Malb.
AoAbd al-QAhir al-JurjAn: His Eloquence and Critique, pages 14-15.
20 Luqman Buzyani.
Mahdiah, and Syakir.
Balaghah At-TaAowil Inda Abdul Qohir Al-Jurjani (Algeria: University of Oum El Bouaghi, 2.
21 Thabrani.
AuNadzam Dalam IAojaz Al Quran Menurut Abdul Qahir Al Jurjani.
Ay IJAS | Vol.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article employs this approach to analyze the language of the Quran.
He believes that comprehending and elucidating the quality and perfection of the Qur'anic language and literature necessitates attention to the construction or structure .
of the Qur'an.
The naem differentiates the Qur'anic text genre from other literary forms, including poetry and prose.
He differentiates between arranged letters .
uruf manzhuma.
and organized expressions .
alim manzhuma.
22 The configuration of letters is typically determined only by the phonetic qualities of each letter and the consonance among The arrangement of letters based on the user's preference alone is insufficient for conveying precise meaning.
it must also adhere to logical structure and grammatical rules.
Al-JurjAn refers to it as the perfection of speech or sentence .
through his notion of naeam.
The excellence of speech .
l-maziyya.
originates from two origins.
The initial source pertains to stylistics .
, encompassing diverse structures and forms, including reverse stacking .
l-taqdim wa al-ta'khi.
, the separation and connection of words and sentences .
l-fashl wa alwash.
, restriction .
l-uash.
, ellipsis .
l-hadh.
, among others.
23 The second source originates from metaphor.
He integrates these two sources to elucidate the excellence of the Quran's faAhah.
This ideal serves as the standard for sentence building .
In al-JurjAn's perspective, the notion of nazm transcends the mere amalgamation of elements aligned with their respective roles .
hammu al-sya'i ila alsyai'i kaifa jA'a wa ittifAq.
, as articulated by the esteemed linguist Al-QAd AoAbd alJabbAr.
Furthermore, al-JurjAn asserts that naeam al-Qur'An is a configuration of words that generates meaning.
24 In formulating his naeam theory, al-JurjAn proposed numerous prerequisites, including grammatical and logical criteria, metaphor, metonymy .
, tabih, among others.
These are the defining characteristics of al-JurjAn's naeam doctrine.
He stated:
A OIcN E c II II OIIAUAOIA EE EI IN E OEOI EEI II OA A E OAUA (Eu cI) OONAUA Oe EOE OA EE A ON OE EO IEAUAuEONA )A (E cI O EA: A OCO IcN OIIcN N ECOEEAU)A (E cIA: AIE u CEA A EOI EIO OAUA ONI OCOI IEIOAU)AOe u CE (EO) O (EOEA AEEOOEA AuIn summary, the speech originates from multiple sources, necessitating both a musnad and a musnad ilaih.
The same applies to all the letters present in the phrase ka'anna and 22 Jurjani.
DalAAoil Al-IjAz F AoIlmu Al-MaAoAn.
23 Mustofa Amin and Ali Al-Jarimi.
Al-Balagah Al-Wadihah (Cairo: Dar Al-MaAoarif, 1.
24 M Ag Zubair.
Stilistika Arab: Studi Ayat-Ayat Pernikahan Dalam Al-Quran (Amzah, 2.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article similar expressions.
Do you not recognize that the term ka'anna necessitates both mushabbah and mushabbah bih, akin to stating: 'as if Zaid were a tiger'? Likewise, the phrases 'if' and 'if not' necessitate two sentences, with the latter serving as a response to the former.
Ay25 Al-JurjAn's differentiation between language .
and speech prompted him to develop naeam, wherein he distinguished between oral and written forms of Nasr Amid Ab Zayd says that the notion of naeam al-JurjAn is merely the discipline of naeam and closely aligns with the concept of 'stylistics.
' The principles of naeam are derived from the science of al-nauw, therefore rendering the concept of naeam a study of literature or the science of poetry.
Ilmu al-nauw, or naeam, is a discipline that elucidates the attributes of "art" or "literature" in discourse, encompassing both poetry and prose.
The discipline of al-nauw differs from uul alnauw, the latter focusing on the principles governing language laws.
26 Al-JurjAn posits that a reader cannot comprehend a sentence just based on the compiler's planned arrangement, but rather through a meticulous grasp of the nuances and distinctions of each matter.
In this context, al-JurjAn underscores the autonomy of the text.
Regarding news .
, al-JurjAn provides examples of sentences, each possessing a distinct meaning: zaid munaliq, zaid yanaliq, yanaliq zaid, munaliq zaid, zaid al-munaliq, al-munaliq zaid, zaid huwa munaliq, zaid huwa almunaliq.
Each of these examples possesses distinct traits and conveys a different Al-JurjAn provides numerous further examples, including the concepts of shar wa al-jaza', uAl, uuruf, among others.
27 The transition of speech from one state to another signifies variations in meaning.
These disparities constitute the core of the circulation of meaning and importance.
The idea of naeam seeks to elucidate the interconnections within the Qur'anic structure across its diverse forms, encompassing both the relationships among words inside a single arrangement of verses .
and the relationships across the arrangements of verses .
28 AlJurjAn asserts that one of the two expressions lacks superiority over the other unless it conveys a meaning that the latter does not.
If one expression conveys a meaning that the other does not, they do not represent two variations of the same message, but rather two distinct meanings.
According to al-JurjAn, the intended meaning refers to the target .
l-ghar.
that the speaker aims to affirm or refute.
For instance, al-JurjAn cites the expression zaid ka al-asad (Zaid resembles a lio.
The intended meaning is analogous to the 25 Jurjani.
DalAAoil Al-IjAz F AoIlmu Al-MaAoAn.
26 Nashr Hamid Abu Zayd.
IskAliyyAt Al-QirAAoah Wa AliyAt Al-TaAowl (Beirut: al-Markas al-AoArab al-IslAm, n.
27 Jurjani.
DalAAoil Al-IjAz F AoIlmu Al-MaAoAn.
28 MuafA Adiq Al-RAfiAo.
IAojAz Al-QurAoAn Wa Al-BalAghah Wa Al-Nabawyah (Beirut: DAr al-KitAb al-AoArab, 1.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article word ka'anna zaidan al-asad.
This final sentence is intended to be identical to the initial sentence.
Al-JurjAn asserts that this type of equation is erroneous due to the presence of a new meaning in the process of 'equation' that is absent in the initial The phrase "Zayd ka al-asad" aims to portray Zayd as exceptionally courageous and resolute, equating his fearlessness to that of a lion, suggesting he embodies the essence of a lion in human form.
If this is the case, it does not enhance the meaning, and this distinction arises from the intentional arrangement of the The letter 'kaf' is positioned at the commencement of the sentence and is combined with 'anna'.
This is, as per al-JurjAn, a type of naeam.
According to the paradigm established by al-JurjAn, one of the miracles of the Qur'an resides in its naeam aspect.
Consequently, it can be asserted that the significance in al-JurjAn's interpretation of naeam arises from the semantic interplay between the meanings of vocabulary and the syntactic meanings constructed by speakers among these vocabulary terms.
The object .
represents a generalized concept, an unrefined idea prior to its articulation into a specific form, an idea that exists solely in assumptions and transformations.
Consequently, al-JurjAn successfully transcended the duality of 'word and meaning', both in terms of naeam and in the relationship between signifier and signified within language.
A term qualifies as a 'word' alone when it serves as a marker for a meaning.
If a word lacks meaning, it is merely a sound devoid of significance, and it is inconceivable that there exists any structure or order inside that sound.
Semiotics in Islam: The Relationship between Lafae and Ma'na Al-JurjAn possesses a unique perspective on textuality inside a language.
AlJurjAn's concept parallels contemporary semiotic theory, which was foundationally established by Ferdinand de Saussure.
This perspective is evident in his assertion that words .
in language serve as symbols and indicators that convey meanings that predate the text's utilization.
Al-JurjAn posits that every expression deemed commendable by the reader must possess a discernible aspect and a credible rationale, with the reader having access to the understanding of the phrase.
A reader possesses a rationale supporting the validity of his comprehension.
30 According to alJurjAn, both poetry and everyday discourse pertain to the realm of language.
Language consists solely of a series of positive laws, applicable to both vocabulary .
and structure .
Vocabulary consists solely of symbols that denote specific and distinct meanings.
It fails to convey its meaning accurately.
Consequently, a vocabulary acquires its eloquence or rhetoric only when it establishes structural connections with other words.
Al-JurjAn asserts that a lafae serves as an indicator for ma'nA.
Lafae is a linguistic element that does not provide meaning independently, but must be 29 Jurjani.
DalAAoil Al-IjAz F AoIlmu Al-MaAoAn.
30 Jurjani.
31 Jurjani.
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Al-JurjAn asserted that the existence of a lafae necessitates the prior existence of ma'nA.
Meanwhile, ma'nA refers to a concept, notion, or intention that is meant.
A desired meaning is not always derived from the exterior form of the expression.
32 Lafae serves as a khadam .
for ma'nA.
The relationship between lafae and ma'nA resembles that of a container, and this relationship is not tauqf.
The implication in interpretation is not to restrict it solely to madll al-lafae, but also to take into account the context and construction of lafae in conveying its ma'nA.
The condition of a lafae is not intended to elucidate the lafae itself, but to denote a specific ma'nA.
Consequently, a lafae inside a text cannot be elucidated by the lafae alone.
rather, its meaning arises from the interrelation and influence between different lafae, while also considering the contextual aspects that underpin a lafae.
Al-JurjAn's perspective diverges from the common consensus among linguists, who assert that a lafae can be read independently or possesses an initial ma'nA .
and can be elucidated through terminology.
Al-Jurjani A Au I EOA.
A OuII EE E EO IEOIAUAI EEA E EIANA
UA IE O EOAA EO EOI OA IAN EONAUA O E IN AONAUAEN A
AOEI ENOE OO ENOE AON OA
Lafae, as defined by al-JurjAn, refers to that which is articulated and consists of letters.
A collection of letters possesses distinct functions and positions, some originating from the esophagus, oral cavity, tongue, and both lips.
This comprehension appears to have been shaped by the ideas of Khalil bin Ahmad AlFarahidi,33 the foremost Arabic linguist during the early Islamic period.
Al-Jurjani asserts that a lafae is a linguistic element that does not convey meaning independently but must be combined with others to convey its significance.
lafae stands alone, its meaning remains ambiguous.
Al-JurjAn asserts that lafae is merely an attribute, as it functions solely as a marker.
Regarding lafae, al-JurjAn underscored the necessity of selection to effectively communicate the author's goal inside the text.
Al-JurjAn stated:
A uE I OEIE EO EO IAUA OEO EE cEOEAUAOE cI EEA Ec EO IEOIA
A AI E OCOI OAAUA EO AA IE OEI EONAUAAI I OAO EO EEOEA
c UAOEOI EONA
AEOAO OA ONIA
c A OAUACEA AuVocabulary serves as an indicator of meaning.
A clue is 32 Jurjani.
Prabowo Adi Widayat.
AuKitAbu Al-AoAin: Metode Penggunaan Dan Pengaruhnya Dalam Perkembangan Kosakata Bahasa Arab,Ay Al-Fathin: Jurnal Bahasa Dan Sastra Arab 2, no.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article merely a signifier that indicates a signified contained within the signifier.
If an entity lacks that attribute, it is nonexistent in the mind and cannot be conceived.
Ay34 According to al-JurjAn, a solitary word lacks intrinsic meaning and derives significance solely via its interaction with other words.
Consequently, if the aesthetic appeal of poetry or other expressions is predicated exclusively on vocabulary, as posited by al-JurjAn, then the individual asserting this fails to acknowledge the factors pertaining to the tonal qualities of letters and the nuances of linguistic Instead, it derives from elements that captivate an individual and the attributes deemed advantageous by the intellect.
Currently, it can be asserted that in contemporary linguistics, al-JurjAn comprehends the differentiation between 'language/langue' and 'speech/parole', a distinction that has been systematically articulated by Ferdinand de Saussure, the progenitor of modern linguistics.
Concerning ma'nA, al-JurjAn contends that ma'nA represents the intended meaning, as ma'nA predated lafae.
Al-JurjAn compares ma'nA to rh, which is invisible yet underlies the existence of a lafae.
Al-JurjAn categorizes ma'nA kalam into two distinct types: ma'nA and ma'nA al-ma'nA.
Ma'nA refers to the meaning derived from the exterior form of the lafae, whereas ma'nA al-ma'nA denotes an additional meaning that emerges subsequent to understanding the meaning signified by the lafae.
The link between lafae and ma'nA is ambiguous, so that a lafae does not invariably signify a specific ma'nA, and a ma'nA cannot always be exclusively represented by a certain lafae.
According to al-JurjAn, the relationship between lafae and ma'nA is more aptly characterized as that of a container and its contents.
container is not required to contain certain contents, nor must a particular material be confined to a designated container.
This association results in the presence of kalAm uaqqah and majAz.
The discussion of lafae and ma'nA transcends mere academic discourse among linguists, manifesting also in the arguments of intellectuals associated with theological schools of Islamic philosophy.
As a scholarly proponent of the Ash'Aryah theological school, al-JurjAn critiqued certain perspectives of linguists from several schools or factions.
He contested the perspectives of the Mu'tazilah, such al-QAs AoAbd al-JabbAr .
415 AH) and IbrAhim ibn SayyAr an-Naeam .
232 AH/846 CE),
who perceived the miracle of the Qur'An in the arrangement of sentences and their execution, rather than in individual words, meaning, or structure.
Al-Jurjani contends that this perspective is flawed since the partial meaning of a term never Directness and clarity .
aAha.
manifest not in the exclusivity of vocabulary, but in the arrangement of words inside phrases.
36 He also repudiated the 34 Jurjani.
DalAAoil Al-IjAz F AoIlmu Al-MaAoAn.
35 M Kamalul Fikri.
AuKonsep Relasi Lafaz Dan MaAona Dalam Perspektif Abdul Qahir Al-Jurjani (W.
471 H)Ay (Yogyakarta: UIN Sunan Kalijaga, 2.
36 Dulaimi and Abbas.
AuThe Effect of the QurAoanic Evidence in Favoring Different Issues in It Between the Factors of Al-Jurjani and Al-Barkawi.
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The Epistemology of Text Understanding in the View of AoAbd al-QAhir al-JurjAn: The Discourse of lafae and maAonA | Research Article assertion of the Mu'tazilah, who claimed that the marvel of the Qur'an resided in its supernatural revelations and divine intervention, rendering the Arabs incapable of producing a text akin to the Qur'an.
The Arabs' incapacity at that time was not solely attributable to 'ignorance' in producing literature such as the Qur'an.
Furthermore, according to the Mu'tazilah, the Arab poets were hesitant to embrace the challenge.
Al-Jurjani opposed this perspective, asserting that the i'jaz of the Qur'an resides in the beauty and perfection of meaning .
usn al-dilAlah wa tamAmuhA) as well as the aesthetic quality of expression .
According to him, the allure of lafae is not in the individual lafae, but in its role within a coherent The aesthetic quality of a word is dictated by its placement within the structure and naeam, as well as its role in conveying the overall ma'nA of the 38 Additionally, al-JurjAn countered the assertions of AoAli ibn AoIsA alRummAn .
384 AH/994 CE) and the Shia theologian al-MurtadA.
Al-JurjAn repudiated the Mu'tazilah and Sh'ah interpretations of Qur'anic miracles.
39 He subsequently presented the doctrine of nazam .
entence structur.
as substantiation of the Qur'an's miraculous nature.
The hypothesis was sufficiently 'strong' to align with the concept of i'jAz presented by other parties Conclusions The findings derived from al-JurjAn's ideas can be comprehended in multiple Primarily, vocabulary alone is insufficient to provide excellent comprehension.
A word necessitates a structure, connectivity, and coherence among the components that constitute the phrase.
This interaction, coupled with their various locations and functions within the context, can generate meaning .
awAkhi ma'Ani al-nah.
, culminating in the beauty and perfection .
azAy.
of the Qur'an.
That is what alJurjAn referred to as naeam.
The impact of al-JurjAn's ideas is extensive.
He inspired not only the linguists of his age but also numerous contemporary linguists from both Eastern and Western traditions.
TammAm HassAn openly acknowledged his inspiration from al-JurjAn's ideas, prompting him to undertake a reform in linguistic thought through the theory of qarinah for discovering meaning .
adhAfur al-qarAi.
Similarly, the renowned American linguist Noam Chomsky developed the notion of transformative generative grammar, drawing influence from al-JurjAn's ideas.
AlJurjAn's seminal work.
DalA'il al-IjAz, was previously a mandated text at al-Azhar University.
Cairo, during Muhammad AoAbduh's tenure as rector.
The exploration of naeam al-Qur'an, launched by al-JurjAn, also garnered the interest of several 37 Ash-SharatAni.
Al-MilAl Wa Al-NihAl (Beirut: DAr al-Fikr li al-ibAAoah wa al-Nashr wa al-TauzAo, 38 Atabik.
AuAl-Naem Stylistic Discourse in IAojAz Al-QurAoAn Based on Al-JurjAnAos Perspective:
Analysis of Arabic Literature Criticism on the QurAoan Studies.
Ay 39 Fajri and Rohmah.
AuPandangan Abdul Qahir Al-Jurjani Terhadap Al-Fashahah Dalam Kitab DalaAoil Al IAojaz.
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Maumd AoUmar al-Zamakshar utilized al-JurjAn's idea of naeam in his tafsir work, al-Kashshaf.
He meticulously applied the principles of balaghah, as articulated by al-JurjAn in both DalA'il al-IjAz and AsrAr al-BalAghah, to the verses of the Qur'an.
This applies similarly to al-Zamakshar.
Fakhruddn al-RAz, and ShihAb al-Dn al-Als, the writer of the commentary Ru al-Ma'An.
Their analyses extensively address naeam al-Qur'an.
Al-Als employed al-JurjAn's naeam theory in his tafsir work.
Ru al-ma'An.
References