APPLICATION OF COLLOCATION IN AL-QUR`AN
Imroatul Fatihah IAIN Syekh Nurjati Cirebon Email: iimfatihah@gmail.
Abstract The word collocation and collocation of sentence structure both have a role in giving meaning.
Word will not produce meaning without any relation with other The word relation is a combination commonly used by native speakers.
Native language speakers will naturally combine familiar words using trained Where accuracy in combining word pairs is called by linguists as This study concludes that collocation at the level of the word in the Qur'an produces a polysemic meaning.
This means that every word in the Qur'an has a lot of meaning that requires a relationship between words with a harmonious Because of each word has a precision in the use of a sentence.
Example word AEIA, this word is synonymous with the word A EIAand also the word AEIA.
These three words have the meaning of praise and appreciation of a beauty, pleasure or other that is immaterial.
As an expression of praise to Allah the exact combination of three words is using the word AEIA.
The word A EIAalso contains meaning.
A EEAbut the use of the word A EIAis only used to express gratitude to God, while to express gratitude to the creature by using the word AEA.
Keywords: Collocation.
Linguistic.
Al-QurAoan Introduction One of the functions of learning the rules of language is to minimize misunderstandings and make it easier to give meaning to a text.
Mildred Larson writes in his book Meaning-Based Translation that by not knowing the grammar it will be difficult to identify the meaning contained in the text.
1 People not only have enough vocabulary to speak or understand a language but absolutely must be supported by a grammar.
In addition, he must also know the meaning of lexical in order to use the language well.
History records.
Arabic study began pioneered and became a tradition among the Arabs since the second-century Hijriyah.
Initial ideas and basics on Arabic studies were pioneered by Ali bin Abi Talib.
See Mildred L Larson.
Meaning Based Translation: A Guide to Cross Language Equivalance.
Amerika: University Press Of America, 1984.
Imroatul Fatihah Furthermore, the work continued extensively by his disciple Abu alAswad Al-Dhualy.
According to a narration.
Abu al-Aswad Al-Dhualy as an Arabian lover and observer living in the country of Basra .
ow Ira.
has once found a qori mentoring the Qur'an.
At that time the qori read the word rasylihi contained in the verse innallyha baryun min al-musyrikyn wa rasyluhu with march under .
with the intention of conjunction with the word al-musyrikyn.
The study and writing of Arabic rules from time to time have a significant development.
The rules of Arabic grammar were originally written to serve as a guide in reading or understanding the Qur'an, especially for the 'Ajam .
on-Arabi.
This is understandable because the Arabic grammar rules are pivoted or sourced from the Qur'an and are at once dedicated to it.
In other words, the Qur'an is both the source and the object of the study of Arabic grammar rules.
It is understood that the purpose of language study is to understand the meaning contained by an oral and written expression.
Collocation is part of the language study that plays a role in understanding a language meaning through the relationship between words.
But in practice linguist leaders differ in their comments on the role of collocation in the birth of To prove the opinion of linguists about collocations that invite differences in interpreting it, it is necessary to prove objectively by conducting research on established texts.
In this case his research in the form of direct application of collocation into al-Qur`an.
The Definition of Collocation Some say that the most important role in the birth of meaning is the collocation of relations between words with another word.
This opinion was put forward by Goddard .
who states that the most decisive in the birth of meaning is the relationship of relations between words.
A similar opinion was also expressed by Brinton and Akimoto .
who stated that collocation is an area of study focusing on the study of Rihab Khudhar 'Akkawi.
Mausu'ah 'Abaqirah al-Islam fi al-Nahwi, wa al-Lughah waal-Fiqh, al-Mujallad al-Tsalits.
Beirut: Dar al-Fikr al-'Arabi, 1993.
3 See Cliff Goddard.
Sematics Anlysis.
A Practical Introduction.
London: Oxford University Press, 1957.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah limited word relations that will help in the meaning.
4 Other figures who think similar to Housman is Robbins .
, according to collocation is a word relation that occurs on the lexical level.
While Indonesian linguists in understanding collocation agree with previous figures who claim that collocation is a relationship between Aminuddin was among those who thought so.
According to him, collocation is an association of the meaning of words with each other which each has a relatively fixed relation.
Furthermore, he gives examples of the word view of the area with the eyes, lips, and smile, and the word bark has a relationship with the dog.
6 Of each of these words still have other collocations such as dogs collocated with animals, curse, unclean, and so forth.
The word lips can be located with human organs, the edge of the cliff, lipstick, speech, bottle cap and so forth.
In other words, this collocation will clarify the meaning in question if it lies in a sentence by looking at existing pairs of words.
An example of the word Dog on the phrase "You are Dog! bones that have been in the garbage you took".
The word dog in this sentence that is located with bones and trash can certainly mean that the dog in question is Animal Dog.
But unlike the word Dog in the following sentence: "You are a dog! Be told to help a minute do not want".
7 In this sentence, the word dog is certainly not an animal dog, but a curse to someone who asked for help did not want because it is impossible for someone to ask for help to the Dog.
Besides Aminuddin, linguist Indonesia who talks about collocation is Abdul Chaer.
According to the collocation comes in the meaning of the association, while the meaning of the association itself consists of connotative meaning, the meaning of stylistic, affective meaning, and the meaning collocation.
The collocative meaning according to Abdul Chaer is the meaning concerning certain characteristic meanings possessed of a word from a number of synonymous words, so the word is only suitable for use in pairs with other specific words.
8 Abdul Chaer, in this case, gives See Laurel J.
Brinton and Minoji Akimoto.
Collocational and Idiomatic Aspects of Composite Predicates in The History of English.
Amsterdam: John Bunyamins Publishing Company, 1999.
5 See R.
H Robins.
General Linguistics.
London and New York: Longman, 1989.
6 See Aminuddin.
Semantik (Pendekatan Studi tentang Makn.
Bandung: Penerbit Sinar Baru Algensindo, 2003.
7 See Bambang Kaswanti Purwo.
Deiksis Dalam Bahasa Indonesia.
Jakarta: Balai Pustaka, 1984.
8 See Abdul Chaer.
Linguistik Umum.
Jakarta: PT.
Asdi Mahasatya, 2003.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah examples of handsome and beautiful words, he said handsome and beautiful words have a beautiful synonym but each word will not be appropriate if the application is not as common as usual, handsome words commonly collocated with youth words, beautiful words commonly collocated with the word girl.
So it would be very unusual if the handsome word to be with the word princess or girl, the word beautiful is not feasible if collocated with the word pemuda or prince.
Thus to make it easier to know the true meaning of knowing the collocation between words is a necessity.
Other figures argue that collocation in the birth of meaning because of the relation between the constituent sentence structure or often termed the grammatical meaning.
People who think so is Sabine Bartsch .
which states that collocation in addition to the birth of meaning because of the combination of words as well because of the relationship between the elements of the structure.
He further states that what is meant by the study of collocation in the field of the structure is no longer studying the relation of word-of-mouth but also to the relation of the syntactic 9 This opinion has previously been put forward by another language character.
Among the previous figures stated that collocation occurs also at the syntactic level of this statement, among others, put forward by Benson .
,10 Bahns .
,11 Wouden .
12 According to these three figures, in addition to the level of collocation also occurs on the syntactic level.
This means that will give birth to a meaning not only because of the relationship between words with another word but also because of the relationship between elements of the sentence.
Sabine's opinion is similar to the opinions of the Arabic linguist Tamym Hasyn .
which states that collocation is a relation between syntactic elements that each element is very predictive existence.
This means that the emergence of one of the syntactic elements will be very easy to predict due to the emergence of other syntactic elements.
Tamym Hasyn himself gives an example if it appears hurf al-jar then predicted will appear ism that became majryrnya.
Likewise with English if there is a preposition then the verb that lies after it is a verb form gerund.
Sabine Bartsch.
Structural and Functional Properties of Collocations in English.
Gunter Narr Verlag, 2004 10 Benson.
Collocational and Field of Discourse.
Oxford: Pergamon Press Ltd, , 1985 11 Bahns.
Lexical Collocations: contrastive view.
Oxford: ELT Journal ( 30 Juni 1.
12 Ton van der Wouden.
Negative contexts: collocation, polarity and multiple negation.
Routledge, 1997 El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah As discussed above, there are two opinions that claim that collocation is a word relation that will produce meaning.
Of the two opinions that some say that the most instrumental in generating a meaning that there is a collocation in the level of word relationships and there is also a collocation in the level of the relation of sentence structure Aby al-Aswad al-Duwali himself as the founder of the science of nahwu, first compiled the knowledge on the back of his daughter's mistake which said to him with the intention of expressing ta`jub with AI A A EAphrase with raf' al-dyl letter, but by his father answered allegedly the expression is a question but his son said he was not meant to ask, only express keta surprise to the heat of the season.
So immediately Aby alAswad headed Ali bin Abi Talib's home as Amir al-Mumineen at the time to talk about the chaos of Arabic grammar.
13 From this story, the author interprets that the meaning of a sentence structure is very important in giving intent in a phrase.
Al-Suyythy .
H) also argues in the book of al-Iqtirahnya that the creation of the science of nahwi because of the destruction of the language structure that causes wrong meaning in a phrase.
14 Damage to the Arabic arrangement that according to Al-Suyythy because influenced by Foreign Al-Jurjyny .
471 H) gives a broader view, that is, he thinks that a meaning is produced by a word relation with one arranged in a 15 From the expression of Al-Jurjyny can be taken in the sense that the word will produce meaning if arranged in the correct syntax, and syntax without the word relation then each element has no meaning.
Aby al-Abbas .
291H) rejects the opinion that nahwu has no meaning, he says that the structure of the sentence will not destroy 16 A similar opinion is also expressed by al-Farra .
according to the sentence structure will be in accordance with its meaning and meaning will also be in accordance with the structure of the 17 If the structure is damaged then the meaning also damaged and Jyd al-Karim, `Abd Allah Ahmad, al-Ma`na wa Nahwi.
Kairo.
Mesir: Maktabah alAdab, 2002.
14 Al-Suyythy, al-Iqtirah fi `Ilm Ushul al-Nahwi.
15 Abd Qyhir al-Jurjyny.
Dalalil al-I`jaz.
Kairo: 1977.
16 Aby Bakar Muhammad Ibn al-Hasan al- Zubyidi Al-Andalusy.
Thabaqyt alNahwiyyn wa lughawiyyn.
Kairo: Dyr al-MaAoyrif.
17 Aby Bakar Muhammad Ibn al-Hasan al- Zubyidi Al-Andalusy.
Thabaqyt alNahwiyyn wa lughawiyyn, pentahqiq Muhammad Aby al-Fadl Ibrahym.
Kairo, mesir: Dyr al-MaAoyrif.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah if the meaning is damaged then it also damaged the structure.
Ibn Jinny .
H) also agrees with earlier linguistic figures who stated that between the sentence structure and the meaning of mutual support.
The meaning will arise if the word relation contained in the sentence structure occurs This means that the relationship between words in the syntactic level will affect the meaning intended by the utterance.
So if wrong in preparing the word contained in the level of syntax will be also the purpose of being captured by the listener.
Of those who say that collocation can occur at the level of words and the level of syntax.
They express it in terms of words locked by meaning and syntax is the key, this phrase put forward by Al-Jurjyny .
471 H).
From the expression can be concluded that the collocation which is a word related to giving birth to more meaning is dominated by the sentence structure relation factor.
Tamym Hasyn .
also argues that to produce meaning, a word cannot stand alone without any relation to another word.
18 He also said that in essence the meaning was born after the occurrence of relations between words in the correct structure.
19 The relationship between words that will give birth to the meaning of context is no longer the basic meaning of a word.
He took the English term Context of Situation or the meaning of al-dalyly.
For example, the word A IOAwhich means the eye after a relationship with another word by occupying a certain position in the structure of the sentence will produce a new meaning.
Tamym Hasyn states that some words in a language will not be useful if it is not combined with another word or the absence of a combination of sentence elements, it termed the mutual need of the constituent sentence structure with the term al-Iftiqyr.
20 Tamym Hasyn exemplifies the letters of the jar will not be meaningless without the ism becoming his majryr, yy al-nidy (A )OAwill not be meaningless without the ism becoming his munydanya, adyt al-syarth will not be meaningless without the ism becoming syarth and verb which to be answered.
And he also reveals that the connection of meaning because of a combination of words that require a special constituent pair of sentence structures, he exemplifies the word A IEAaccording to him will surely go to the present, harf al-jar will go to Ism and al-jazm will surely enter into the verb.
The need Tamym Hasyn, al-Lughah al-`Arabiyyah Ma`nyha wa mabnyha.
Kairo: `Alim alKutb, 2003.
19 Tamym Hasyn, al-Lughah.
20 Tamym Hasyn.
Ijtihydyt lughawiyyat.
Mesir: `yClim al-Kutb, 2007.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah for each constituent sentence structure and the specificity of the constituent pairs that enter into another constituent according to Tamym Hasyn is called collocation.
Tamym Hasyn in this regard is more likely to say that the most instrumental in the birth of meaning is collocation in the syntactic level.
He gives the reason that the wording contained in a sentence is very dependent on the order of sentence elements.
Because the laying of different words will also affect the meaning that will be born by the word.
Tamym Hasyn's opinion is much in common with the opinions of other Arab linguists.
Tamym Hasyn itself classifies collocations in the structure of sentences into four types of collocation al-Talyzum, al-Istityr, al-hadzf, and al-Ikhtishash.
21 The meaning of al-Talyzum's collocation of indications is apparent in concrete terms as harf al-jar which demands the existence of the crushed isim, fi`l demands the existence of fa`il, the mudhaf requires the mudhaf ilaihnya and so on, while the collocation of al-Istityr is collocation in the form of ism dhamyr which should rest on fi'l but its ism dhamyr does not appear to be real, as the collocation of al-hadzf is a type of al-Talyzum collocation which one of its constituents is discarded for reasons of meaning, and grammatically the constituents are actually just not raised.
And the latter is collocation in the form of Ikhtishash, this collocation is a type of collocation where the combination of elements of sentence structure has become a special pair, such as the specificity of the lam (A )IEAthat specifically goes to the present.
The discussion of the relation between the constituents of the sentence structure in Arabic is often referred to as the science of nahwu which is the science that specifically speaks about the position of each sentence element and generally talks about the rules about the relationship between the elements.
In other words, nahwu science is used to analyze syntactic meaning.
22 In classical terms, the relationship between the elements of one sentence with another is called al-ta`liq.
So the science of nahwu is not just talking about the vowel at the end of the word and its i'rab, but also set about how good in composing and stringing sentences with the intention to know the meaning contained in the text in Tamym Hasyn.
Ijtihydyt lughawiyyat.
Muhammad khamasah `Abd al-Latif.
Bina al-Jumlah al-`Arabiyyah.
Kairo: Dar Gharib lil-Thaba`ah wa al-Nasyr wa al-Tauzii` Syirkat dzat masuliyat mahdudat, 2003.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah The relationship between the elements of one sentence with the other elements in the science of nahwu there is a common and unusual.
The usual relationship according to Tamam Hasan is called Tadhym.
23 The term Tadham Tamam Hasan is in English linguistic term called collocation whereas in Indonesian is called collocation.
Several Collocations in the Qur'an Collocation has a big role in contributing to the meaning of a text.
This discussion to prove that which can bear a meaning not only because of the word relation with the word, but the relationship between elements of sentence structure will also produce meaning.
Therefore, the study of collocation in the field of structure no longer examine the relation of wordof-mouth but to study the relation of syntactic elements.
The perfect Arabic sentence of the base is mubtada with khabar when it is the verb with subject when it is the jumlah of fi`liyah.
However, under certain circumstances, these basic elements can be discarded at any time with clear linguistic reasons without destroying the meaning.
According to Syibawaih .
H) disposes of mubtada aims to clarify the place of cessation of phrase.
24 Likewise clarified by al-Farry '.
208 H)
which states that mubtada can be thrown out is in the answer of a The example with the phrase A ?I IEAthe answer of this question can be enough by just mentioning the names of people can be Ali.
Ahmad.
Hasan.
Sharif or others can also add complete sentences by expressing the phrase A uIOAto A IO EOAor the other.
25 According to Ibn `Aqil .
discarding mubtada on the answer of a legal question is permissible.
26 This means that its mubtada can appear can also be discarded which predicted its existence exists.
In the letter of al-Baqarah the example is found in verse 219 which says: A I OIACOI CE EAOAsaid A EAOAaccording to al-Ahfasy .
H)27 and al-Zujyj .
See Tamam Hasan.
Al-Lughah al-`Arabiyah Ma`naha wa Mabnaha.
Kairo: Alimu alkutub, 1998.
24 Aby Basyar `Umar Ibn Utsman Ibn Qanbari Syibawaih, al-Kityb, vol.
Egipt: alHaiah al-Misriyah li al-Kityb, 1977.
25 Aby Zakariyy yahyy Ibn Ziyyd al-Dailami al-FarryAo.
Ma`ani al-Qur`an wa I`rybuhu, vol 1.
Egipt: al-Haiat al-`Amah li al-Kityb, 1980.
26 See Ibn `Aqil.
Syarh Ibn `Aqil `Ala `Alfiyyah Ibn Malik, vol.
Egipt: Dar-al-Turats, 27 Aby Hasan Sa`yd Ibn Mus`adah al-Akhfasy.
Ma`yny al-Qur`yn, vol.
Kuwait:
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah 310 H)28 read rafa` because according to him the word is the answer from the question of A I OIACOIAwhich throws away its presumed its mubtada .
in the form of the A NOAwhereas according to al-Farry '.
)29
Aby `Ubaidah .
H),30 and al-Nuhys .
338 H)31 A EAOAreads mansub as estimated .
becomes maf`ul bih of word AIACO EAOA The same example is also found in al-Haj verse 72 which reads ACEA A AIEI II EEI EIAaccording to al-Farry32 'and Aby `Ubaidah33 said A EIAis the answer to the question A CE AIEI II EEIAwhich is read marfu` with the excuse of being disconnected with mubtada and also because as khabar at the beginning of the sentence while its mubtada kept secret.
The opinion of these two figures is different from his opinion al-Zujyj34 and al-Nuhys,35 according to him the word A EIAis khabar from mubtada which is estimated mubtada was thrown away.
Similarly, al-Zujyj and al-Nuhys estimates the discarded mubtada similar to the previous verse which is in al-Maidah verse 60 which reads: A CE NE IEI II EE IO I NEEAaccording to him as if the speaker said: A II EEAthen the answer is ANOII EIN NEEA.
In the verse preceded by A I EAas contained in the letter of al-Balad verses 12-13 which read:
A AE CA,A OI E I ECAlinguists differ in estimating .
mubtada that is discarded in the sentence the answer to the result of the question in paragraph previous.
Al-Ahfasy36 estimates that the abandoned mubtada is in the form of the word A ECAwhile al-Nuhys37 estimates that its its mubtada is in the form of A NOAand ibn Khylawih38 estimates that the abandoned mubtada is the same as the previous verse.
While al-Farry 'and Aby `Ubaidah did not express a concrete opinion on the matter of the disposal of mubtada in this verse.
Aby Ishaq Ibrahim Ibn Sahl al-Zujyj.
Ma`ani al-Qur`an wa I`rybuhu, vol.
Beirut:`Alim al-Kutub, 1972.
29 Aby Zakariyy yahyy Ibn Ziyyd al-Dailami al-FarryAo.
Ma`ani al-Qur`an wa I`rybuhu, vol.
Egipt: al-Haiat al-`Amah li al-Kityb, 1980.
30 Aby `Ubaidah.
Majyz al-Qur`yn, vol.
Al-Nuhas.
I`rab al-Qur`an, vol.
Egipt: `Alim Al-Kutub wa al-Nahdhah al`Arabiyah, 1985.
32 Al-FarryAo.
Ma`ani al-Qur`an wa I`rybuhu, vol.
33 Aby `Ubaidah.
Majyz al-Qur`yn, vol.
34 Al-Zujaj.
Ma`ani al-Qur`an wa I`rabuhu, vol.
2 p.
35 Al-Nuhys.
I`rab Al-Qur`an, vol.
36 Al-Akhfasy, ma`yny al-Qur`an, vol.
37 Al-Nuhys.
I`rab Al-Qur`an, vol.
38 Al-khalawih.
I`rab Tsalasina surat min al-Qur`an al-Karim.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah According to the authors themselves concerned with estimating .
throwing mubtada in an expression the answer of the question is an exaggerated logic because without wasting mubtada the answer of the question already contains a clear meaning.
Moreover, by estimating the word that is not necessarily true of its existence in a sentence.
In the case of khabar, the Nahwu expert divides the two laws in disposing of them, which is obligatory and permissible, the first to discuss the obligation to dispose of the khabar.
Al-Nuhys said that in verse 64 of al-Baqarah which says AAEOE AE NEEA contains khabar which is discarded after the word A EOEAand according to Sibawaih word A AEAread rafa` because it serves as mubtada while khabar has thrown away.
According to al-Farry khabar which lies after qasam sharih is predicted .
is not thrown on the grounds that the sentence that lies after the qasam answer is an independent sentence.
40 Whereas according to alNuhys estimates that khabar which lies after qasam must be discarded as he exemplifies in verse 72 of al-Khijr which reads: AEIE uNII EAO ENI OINOIA, in this verse al-Nuhys estimates that mubtada is A EIEAand khabar dumped with prediction .
in the form of ACIOA.
The linguists agree that after fa (A )Eanswer khabar may be An example of a 196 letter al-Baqarah which reads: AAuI AI AIA AOA, according to al-Syuyuthi, al-Farry ', al-Akhfasy, al-Nuhys and including contemporary Arabic figures also states that khabar located after fa (A )Eand predicted .
in the form of the word AEONA.
Khabar may be discarded when it is the same expression on the first Because the meaning contained has been understood by the listener or reader.
Example: AOEEO OI II IEO II IEI uI I ANI E N OEEO IEA A OIAin this paragraph the phrase A E NAis khabar of mubtada A ANIAand expression mubtada A OEEO IE OIAis also in the phrase `Athaf A ANIAthen according to figures linguists such as al- Farry42 and al-Zujyj43 say that the khabar of A OEEO IE OIAis discarded which is predicted .
is equal to khabar in A ANI E NAbut according to the linguistic figures because Al-Nuhys.
I`rab Al-Qur`an, vol.
Al-FarryAo.
Ma`ani al-Qur`an wa I`rybuhu, vol.
41 Al-Nuhys.
I`rab Al-Qur`an, vol.
42 Al-FarryAo.
Ma`ani al-Qur`an wa I`rybuhu, vol.
43 Al-Zujaj.
Ma`ani al-Qur`an wa I`rabuhu, vol.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah without presenting khabar on mubtada the second reader or listener is considered to have understood the intent of a statement.
Khabar may be discarded for avoiding repetition in the mention of two `Amil who wants the same khabar.
Syibawaih, in this case, gives an example in verse 62 sura al-Taubah which reads: AONEE OOEN C I ONA.
al-Zujyj estimates that the abandoned khabar is the same expression as the khabar on the first mubtada, the proper sentence is A ONEE C I ONAand AOOEN C I ONA.
A similar opinion is also expressed by al-Nuhys and al-Syuyuthi.
There are differences of opinion among Arab linguists in discussing the problem of khabar in the form of syibh al-Amount like al-dharf, or Jar Majrur.
One side remarks that if the Ismiyah number consists of Mubtada and khabar consisting of Shib al-Amount then in essence the khabar is khabarnya dumped which is destined with the verb, while the other opinion says that Syibh al-Quotes that become its khabar.
Al-Akhfasy estimates that khabar in the form of syibh al-sum is essentially khabar in the form of the number of discarded verb.
He gives an example to the Surah al-Rahman verse 5 which reads: AEI OECI IA according to al-Akhfasy khabar from this verse is the verb in the form of the word AOOIA, then the complete sentence is AEI OECI OOI IA.
Al-Zujyj estimates in verse 78 of Surat al-Baqarah which reads: AOIINIA AIOOI EOEIOI EE uE IOIA.
According to the word A OIINIAis a discarded khabar which should have the actual sentence before.
Al-Zujyj predicts that the number of estimates is the word ACA.
The useful phrase in Arabic is either the nominal sentence or the actual sentence, there should be elements that become the base of such In the nominal sentence base is mubtada with khabar, then if the nominal sentence does not contain both elements then it can not be said the useful phrase.
Likewise with the sum of the basic actual sentence is verb with the subject, then if either of these two elements is not visible on a number then it cannot be labeled by the actual sentence.
But in certain circumstances, either mubtada or khabar at any time does not appear because there is an underlying reason.
Similarly, verb and subject in an amount sometimes do not appear because of a cause.
The absence of mubtada and khabar in a number has been discussed earlier and will now be discussed at the disposal of the subject in an al-Zujaj.
Ma`ani al-Qur`an wa I`rabuhu, vol.
al-Akhfasy, ma`yny al-Qur`an, vol.
46 al-Zujaj.
Ma`ani al-Qur`an wa I`rabuhu, vol.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah According to al-Mubarad .
285 H) that each verb must have its subject because it is not possible to stand alone without the presence of the However, according to him sometimes the subject is discarded because it is perceived enough by the reason of two or more subjects that require one subject.
Al-Mubarad gives the example of A CI OC OEAin this example no more subject occurrence of A CIAand subject words from A CAbecause the two verbs can be represented by one subject.
al-Mubarad, in this case, distinguishes between discarding .
l-hadz.
and the pronoun .
A similar opinion is expressed by al-Zarkasyi .
A) that it is necessary to distinguish between al-Hadf and al-Idhmar .
, since the difference between the two lies in the inherent condition of the pronoun, that is, when the pronoun .
he word replac.
there is an eternity forecast .
attached to verb.
While abandoning .
l-Had.
is not eternal.
48 Ibn Jinny .
392 H) in this case gives an example of verse 171 of al-Nisa's letters: AuINO O EEIA.
He predicted that the word A uINOAcontained pronouns which became subject and not the discarded subject.
Al-Kasai argues differently in the word A uINOAactually allowed also argued its subject discarded for no reason.
His opinion is also supported by Ibn Madha as written in his book which contains his opinion al-Kasai.
While Ibn Hisham more firmly states that in essence in the actual sentence no hadf al-fa`il term because the subject is the main element in the actual When disposing of the subject is equal to removing part of the actual sentence.
The Arabic linguists crossed their opinion on the analysis of verse 32 of the Shad letters which read: A O O EAin this verse the subject of verb A OAhas not been so obvious then this is the cause of the difference in giving an estimate .
is being thrown or pronoun .
According to Aby `Ubaidah that the subject is a mustatir preliminary which is supposed to be the word AEIA50 whereas according to al-Zujyj that the subject of the word A OAis the word A EIAwhich is Aby `Abas Muhammad Ibn Yazid al-Mubarad, al-Muqtadhab, vol.
al-Majils alA`la al-Islamiyyah, li Janah Ihya al-Turats, 1989.
48 Badr al-Din Muhammad ibn Abdullah al-Zarkasyi, al-Burhan fi al-`Ulum alQur`an, vol.
Beirut: Dar al-Jim, 1988.
49 See Aby al-Fath Utsman, al-Khashaish.
Egipt: Dyr al-Kutub.
50 Aby `Ubaidah.
Majyz al-Qur`yn, vol.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah discarded because in essence its subject can be mentioned.
51 Why do these two figures mention that the subject is the word A EIAbecause the above verse refers to the A EIAassociated with the previous verse which reads AuA A EON EOAaccording to which the word A EOAhas to mean before the slipping of the sun.
According to Aby Hayyn .
4545 H) The above description of the above verse is a word A EAAIAwhich has the meaning of A EOEAthen the pronoun in this verse is rejected because in another verse it is possible the subject will be different maybe the word A EOEAand may also be the word A EIAand possibly another word.
From the above verse example, it can be concluded that to determine whether the subject of the verb is a mustatir or name pronounced is a very relative and contextual thing.
As in the word A E EEIAwith A E ICAfrom these two verses have the same v the word AEA, in the sense of the word both have the same meaning that is great but in context each has a different In verse 3 the al-Shaf alphabet is predicted .
to be discarded which is supposed to be the word A E EE EAwhile in verse 5 of sura alKahfi subject it is predicted .
to be dumped which should be the word AE ICENIA.
Al-Zujyj when he repeats verse 94 of Surat al-An`am which reads: AECA A C OIEIAstates that the subject of A CAis a discarded fa`s which is supposed to have a meaning A EC C IEII AON II EE OIEIAwhereas according to Ibn The Jinny word A CAhas the fauna of the mustatir which is supposed to be the word A EIAor A ECAor A EOAor a word with which it is fitting.
The author gives the conclusion from the discussion of the above figures that basically in Arabic a sentence should contain the essential elements of a number.
Both the form of the nominal sentence and the form of the actual sentence.
From the nominal sentence cannot but there must be elements of mubtada and elements khabar as for the reality does not appear one of these elements according to the figures it does not mean there will be but not existed or omitted.
Likewise with the actual sentence which consists of verb and subject then basically these two elements must exist in a sentence.
The necessity of the emergence of these principal Al-Zujaj.
Ma`ani al-Qur`an wa I`rabuhu, vol.
Atsir al-Din Muhammad Ibn Yusuf Abu Hayan.
Bahr al-Muhith, vol.
Beirut:
Dar al-Fikr, 1983.
El-Ibtikar Vol 6 No 1 Juni 2017, 107-122 Imroatul Fatihah elements is called collocation while there is an element that is removed then this collocation is called collocation of reduction.
Conclusion Collocation both on the level of the word and on the level of sentence structure will both occur in all human languages including Arabic.
Therefore it is not impossible in the Qur'an as scripture written in Arabic will be found many collocations of both types of collocation.
Based on the description of this research, the writer can conclude that word collocation and collocation of sentence structure both have a role in giving meaning.
Word will not produce meaning without any relation with other words.
The word relation is a combination commonly used by native speakers.
Native language speakers will naturally combine familiar words using trained intuition.
The accuracy in combining the word pairs by linguists is called collocation.
Kolokasi on the level of the word in the Qur'an this results in the meaning of polysemic.
This means that every word in the Qur'an has a lot of meaning that requires a relationship between words with a harmonious Because of each word has a precision in the use of a Example word AEIA, this word is synonymous with the word AEA and also the word AEIA.
These three words have the meaning of praise and appreciation of a beauty, pleasure or other that is immaterial.
As an expression of praise to Allah the exact combination of three words is using the word AEIA.
The word A EIAalso contains meaning.
A EEAbut the use of the word A EIAis only used to express gratitude to God, while to express gratitude to the creature by using the word AEA.
The difference of meaning of collocation at the level of sentence structure with collocation at word level is at position and function of the word which lies in sentence structure.
Position and function of words in the sentence that will produce meaning collocation sentence structure.
The meaning of collocation of sentence structure can be realized in the syntagmatic relationship of lexical elements forming a sentence.
To test whether the syntagmatic relationship is meaningful and functional or not, test and permutation techniques of position exchange are performed.
there is a contradiction of meaning or difference in meaning because of a change of position it can be argued that the collocation is a structural El-Ibtikar Vol 6 No 1 Juni 2017, 107-122
Imroatul Fatihah
Bibliography