المعنى الصرفي وظاهرة التاويل في الخطاب القرآني(دراسة نقدية تحليلية)

The Holy Qura'n is a source for science, thought, and human life; a renewed creative source suitable for the various stages of man evolution in his thought patterns throughout his long life on earth. We feel a serious need to reunderstand the Holy Qur'an, its linguistic system, and its morphological uses and their semantic indications. It is a new understanding that should spring from heritage, emphasize it, and add to it new Qura'nic technical meditations and induction that the interpreter of his antecedent who did their best . We need an innovation of its own authenticity and belonging that makes use of the opinions of the antecedents and merges them in a form that is not entirely new as it belongs to the heritage but in a new wouy of unolerstang. We need a more profound Qura'nic understanding that is based deep apprehension and communication of the Qura`n in its renewal. Yet, it is not only the renewal in the modern sense farer from the reality and authenticity of the scientificc heritage. Speech is eloquently built according to rules of verse such as syntax and its rules, morphology and its rules and semantics. The meaning, then, is so explicitly expressed that it requires no interpredation. That meaning is directly contained in words themselves as these words are the concrete linguistic signs that carry abstract reasonable meaning. Hence, words must be reliable for a Qura`nic interpretation based not only on mind. Word structures and word- formation should be thought of while meditating, without restricting meaning to the literal meaning of the Ayats only or restricting it to mentally imagined senses. Words, then, should be used as concrete through which related reasonable sense and objective content could be reached. The Qura`nic discourse has been investigated, by both ancient and contemporary scholars alike, in the light of Arabic rhetoric within two directions (denotative and metaphorical connotative ), under various headings such as simile, metaphor, and others. They, for instance, studied the Aya o‎r one of you come from the privy or you have touched the Women (an-Nisaa 44) metaphorically so that 'coming from the privy' could mean go shitting while ' touching women ' could mean sexual intercourse or they both may have much more implications or secrets than this common fact of the Aya. Touching is related to sense which is hidden and not only related to expression. The Qura`nic text has used these two expressions, .e. `coming from the privy` and ` tonehing women`, in a sense that reters to 'instinct' in two forms; material and spiritual . In the Aya ((It is made lawful to you to go into your wives on the night of fast. They are an appeal for you and you are an appeal for them. Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden) . So now be in contact with them and seek what Allah has ordained for you , and eat and drink until the whiteness of the day becomes distinct from the blakness of the night at dawn then complete the fast till night and have not contact with them (wives) While you keep to the mosque. These are the limits of Allah, So do not go near them. Thus does Allah make clear His commuri cations for men that they many guard (against evil) , Qura`n moved from the spiritual sense to the material ; being in contact with wives is something sensual which means man's sleeping with his wife. Expressing the material by the spiritual does not only refer to the Qurame politeness of expression by avoiding speaking openly about an embaressing thing that makes man feel shy, but also there cold be something else behind this way of expression that requires some more meditation and close thinking to reach at. As meditaion is more reliable in apprehension than dictation, the sense of (touching) is spiritually hidden so as indicate that the physical process of intercourse should be done in secret. In the Arabic text, Touching and` be in contact with them` are expressed in the for m of verbal expression ( bashiruhunna). This is believed to imply a kind of mutual contact that must be performed by the two sides willingly and leaving what is not so. This is the way we must think of the Qur'anic text, whose interpretation is not easily gained. It is often possible that researchers misunderstand it since the Qur'anic text is too comprehensive to be sorrourded easily by man's thought . Yet, this should not suggest that the Holy Qura`n is uninterpretable; it is in faet of multi-face meaning and readings. This does not stop scholars reading it deeply and skillfully in order to analyse and discover the Qur'anic texts, their structures, senses, and the rules that govern their systems, all done via skilled scientific mechanisms. That is why we have different methods and procedures of research applied to the text and its understanding. Fur thermore, this could be the reason that ancient scholars tend to interpret the text while others tend to explain it where no extremity is there