النظم القرآني في تعبير الحق عن ذاته بلفظ الجلالة الله في القرآن الكريم (دراسة في الدّلالة والأسلوب)
This is a summary of the Quarnic ؟Allah؟ when Almighty Allah is expressing himself in Quran.
محمد داود عبد ربه الفقيه
Mohammad Dawod Abed Rabbo Al Fqeih
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This is a summary of the Quarnic “Allah” when Almighty Allah is expressing himself in Quran. I here in, give a slight glance about this subject and the most productive results concluded through this research and the most important recommendations that seemed necessary to be mentioned. This discussion reveals the secrets of the expression Allah and the beauty of this word as it is introduced in an innovative means in Quran. We must confess that any term present in the “Holy Book” by-which Almighty Allah is expressing himself has a creative beauty and secrets which man many times doesn’t understand. 225 This creativity is exposed when we discover the location in-which this term is located. And Almighty Allah sometimes, inspires some people to uncover and demonstrate such secrets. Two methods were adopted throughout my research namely, the analytical and the investigative methods and I divided the research, after the introduction, into three chapters. Firstly, a discussion of the definition of the divine word “Allah” linguistically as well as conventionally and demonstration of the emphatic and the soft pronunciation of the consonant “L” in that word. I also exposed the characteristics of this sacred word and the three ways of the expressivity of Allah of himself. Namely, the obvious (exposed) name, the personal pronoun and the plural pronoun. In the second chapter the discussion is a practical study discussing the loftiness (Allah) name in Quran according to the means of composition and information in the abstract noun studies. The third chapter demonstrates the rhetoric features of the presence of the holy word “Allah” in the examples discussed in chapter two. There is also analysis of the ways presentation of the divine word and the benefits from study of the versification and the compositions of the verses in which the word “Allah” is mentioned. The most profound conclusions at the end of this study are: 1. The word “Allah” is divided from the word Allah which means the Lord then the letter “i” was deleted to make it obvious that the knowledge is a peculiar specialty of Almighty Allah. Thus, the term is originally Arabic and it is a derivative. 226 2. The word was known to Arabs before the descending of the Holly Quran and the divine book pointed to this in several verses. 3. The name Allah is the greatest and it is the most comprehensive, exhaustive and universal of all the names of Allah and in it’s definition: Allah is the unique himself, the unique in properties, actions, and deeds from any counter part and this is the actual true divinity. 4. The name is the most mentioned one i.e. 2702 times. 5. Almighty Allah name has an obvious, dominating attendance in Quran and the capacity of this attendance can extend to all the verses of the Holly Quran. 6. This attendance is not a casual one but it is dominating and creative presence so the question is not merely, repetition, but it is reiteration demonstrating an authentic fundamental attendance. 7. Almighty Allah attendance in the Quranic verses is obvious in his commands, prohibitions, promises, threats, legislations and regulations. And in his qualities, names, divinity, power, mercy and compassion. 8. Almighty Allah expressivity of himself in three ways, mentioned earlier, is a decisive indication that Allah is the knowledgeable and the compassionate and that Quran is the greatest miracle and the absolute truth. 9. We can consider the ways Almighty Allah presented himself in the verses of the Quran a kind of the rhetorical miracles at the Quran. I end this summary by the following recommendations: 1. To direct the focus of the researchers towards this part of the Quranic composition in university rhetorical studies. 2. The direction of the researchers toward the applied studies of the rhetorical features of the Holy Quran. 227 3. The direction of them towards the memorization of Quran by heart because upon this relies the goodness and righteousness of the mind, heart and the conscience and the correction of the tongue.