القرآنُ الكريمُ معيارٌ للصحةِ اللغويةِ والفصاحةِ البلاغيةِ بينَ القدماءِ والمحدثين

The Holy Quran as a Standard for Linguistic Correctness and Rhetorical Eloquence Among the Ancients and the Moderns

Abstract

القرآن الكريم بقراءاته يعد المعيار الأول والرئيس للغة العربية صحة وفصاحة -هذا من الناحيةالنظرية-، وقد تباينت وجهات نظر القدماء والمحدثين من علماء الأمة لغويين وبلاغيين حول هذاالمعيار، وترجع أهمية البحث وأسباب اختياره إلى أهمية معرفة العلاقة بين الصحة اللغوية والفصاحة البلاغية، وموقف العلماء القدماء والمحدثين من القرآن الكريم بوصفه معيارًا للصواباللغوي والفصاحة البلاغية ، من قبول أو رفض أو توسط، وتمثلت أهداف البحث في: بيانالمقصود بالصحة والصواب ، وبيان المقصود بالفصاحة وعلاقتها بالصواب اللغوي، وبيان اختلافوجهات نظر العلماء القدماء المحدثين من علماء حول هذا المعيار، والتمثيل لاختلاف وجهات نظرالعلماء المحدثين حوله، والترجيح لما يراه البحث مناسبًا، مع التعليل لهذا الترجيح، وقد استخدمالبحث عدة مناهج تداخلت في أثناء إجراء البحث؛ منها المنهج الاستنباطي، وذلك بعد استخدامالمنهج الاستقرائي للوقوف على أقوال بعض القدماء والمحدثين حول القضية المدروسة؛ لتحريرمشكلة البحث التي تتمثل إجمالا في وجود اختلاف بين تنظير النحاة قديما وتطبيقهم في قضيةالاحتجاج بالقرآن الكريم في اللغة والنحو؛ فهم يقولون -نظريًّا- إن القرآن الكريم هو الأصل الأولمن أصول اللغة والنحو، ويتخذون منهجًا مغايرًا -تطبيقيًّا- حيال الاحتجاج بالقرآن الكريم، كمااستخدم المنهج التحليلي في تحليل النصوص المستشهد بها، وبيان سياقاتها ودلالتها، وللوصولإلى ما يراه البحث مناسبا راجحًا في المسألة.وقد توصل البحث إلى عدة نتائج :منها: إن أوائلالعلماء لغويين وبلاغيين نظروا في النصوص، ووضعوا من خلالها قواعدهم، لكن بعضهم أو جلهم– لظروف سياسية أو عرقية أو دينية– رفض بعض النصوص، وأخذ ببعضها؛ فوُجِدَتْ عندهمقواعدُ تحتاج إلى تنوير من جوانبَ أخرى أعتمها غيابُ بعض النصوص عن واضع القاعدة، وهاهو الزمان قد دار، وتوفر من المادة اللغوية ما توفر للنحاة والبلاغيين القدماء ويزيد؛ فوجب النظرإلى تلك القواعد بعين تراعي تلك النصوص الصحيحة الفصيحة؛ حتى لا نسارع بتلحين أو تخطئةمن يقول مقالًا يوافق فيه ما حفظه من القرآن الكريم، أو من الحديث النبوي الشريف، وإذا كانالتعديل واجبًا فإنه لا يقتصر على ما اقترحه أحد العلماء المحدثين، إن التعديل –أو التنقيح–المقترح يضع القواعد النحوية والبلاغية كلها على بساط البحث ، ويضع في مقابلها المعاييروالنصوص اللغوية الصحيحة كلها، ومن الطبيعي أن التقعيد لن يقر كل ما جاءت به نصوصاللغة، ولكنه يقول مثلا: الغالب كذا، ويجوز كذا وكذا وكذا؛ لأن اللغة جاءت به، وتكون الأولوية –حسب ما يرى البحث– للقراءات القرآنية المتواترة، ثم ترتب باقي النصوص حسب وثوقها في النقلوالسند وكونها ليست من ضرورات الشعر، أو النثر، أو غير ذلك من كلام العرب.

The Holy Quran with its readings is the first and main standard for the correctness and eloquence of the Arabic language - this is from a theoretical perspective - and the viewpoints of the ancients and moderns of the nation's scholars, linguists and rhetoricians, differed regarding this standard. The importance of the research and the reasons for choosing it are due to the importance of knowing the relationship between linguistic correctness and rhetorical eloquence, and the position of ancient and modern scholars regarding the Holy Quran as a standard for linguistic correctness and rhetorical eloquence, whether to accept, reject or mediate. The objectives of the research were: clarifying what is meant by correctness and correctness, clarifying what is meant by eloquence and its relationship to linguistic correctness, clarifying the difference in viewpoints of ancient and modern scholars regarding this standard, and representing the difference in viewpoints of modern scholars regarding it, and giving preference to what the research deems appropriate, with justification for this preference. The research used several methods that overlapped during the conduct of the research; including the deductive method, after using the inductive method to stand on the statements of some ancients and moderns regarding the issue under study; To liberate the research problem, which is generally represented in the existence of a difference between the theory of ancient grammarians and their application in the issue of citing the Holy Quran in language and grammar; they say - theoretically - that the Holy Quran is the first origin of the origins of language and grammar, and they adopt a different approach - applied - towards citing the Holy Quran, as the analytical approach was used in analyzing the cited texts, clarifying their contexts and meanings, and to reach what the research sees as appropriate and likely in the issue. The research reached several results: including: The first scholars, linguists and rhetoricians, looked at the texts, and established their rules through them, but some of them or most of them - due to political, ethnic or religious circumstances - rejected some texts, and adopted some of them; so rules were found with them that needed enlightenment from other aspects that were obscured by the absence of some texts from the one who established the rule, and here the time has turned, and the linguistic material has become available as much as was available to ancient grammarians and rhetoricians and more; so it is necessary to look at those rules with an eye that takes into account those correct and eloquent texts; So that we do not rush to correct or make mistakes in an article that agrees with what he has memorized from the Holy Quran, or from the Noble Prophetic Hadith, and if the amendment is obligatory, then it is not limited to what one of the modern scholars has suggested. The proposed amendment - or revision - puts all the grammatical and rhetorical rules on the table for research, and puts in contrast to them all the correct linguistic standards and texts. It is natural that the codification will not approve everything that the language texts have come with, but it says, for example: the majority is thus, and it is permissible such and such and such; because the language has come with it, and the priority - according to what the research sees - is for the transmitted Quranic readings, then the rest of the texts are arranged according to their reliability in transmission and chain of transmission and their not being among the necessities of poetry, prose, or other Arabic speech.