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Kufic Grammar and Interpretation, Objective Approach

Dr. Abdul Hadi Kazem Karima,*

a Department of Arabic Language, College of Basic Education, Babylon University, Iraq

[email protected]

Abstract: The Kufic linguistic and grammatical school is almost the first departure from the miraculous Qur'anic text,

which was the main driver of the efforts of scholars of all walks of life and the diversity of their sciences, especially

Arabic scholars, and then the widening of the Arabic language. It covers their hair and Ntarham founder and Masla

each use, and every installation and every indication of the level of truth or at the level of metaphor in the text of

the Qur'an and in the words of the Arabs ; in order to reach a linguistic approach helps in understanding the meaning

and significance of the realization of the words

Keywords: Kufic linguistic, grammatical, miraculous Qur'anic, Arabic language

I. INTRODUCTION His glory is to Him through this approach. The

curriculum of this school relied on making the

Qur’an the first line in starting linguistic research,

then taking a look at the other Arab discourse, and

seeking to meet and bring them together, to

understand each of them and to analyze the correct

linguistic. The analysis based on fixed and

standardized linguistic principles led them to

search and search in the phrase "God Almighty

And Arab speech. " Accordingly, the grammar

school of Kufa coincided in its curricula and in a

number of its origins with the interpreters'

approach and their origins, which they adopted in

their interpretative effort, which is based on the

analysis of speech and its elements to understand

and know its importance.

The idea of this research is to monitor this

compatibility between what the Kufic

grammarians decided, and what the great Quran

translators followed in their interpretations. Let's

conclude after that by linking the theoretical side

of the Arabic language to its practical side, so that

we can increase the knowledge of the Book of God

and understand its meanings and blessed

indications through meditation. His words and

writings. The research methodology is based on

the selection of multiple forms of this

compatibility of the Qur’an and their research and

study by interpreters and grammarians. And from

God, payment, and success, is a respondent.

Our last prayer is that praise is to God, Lord of

the Worlds. In this research, we will limit

ourselves to two or two rules approved by the

scholars of the interpreters and the owners of the

knowledge of the Qur’an, and we mention to them

examples of the Qur’an according to space and

time, and we are studying what the grammatists

and the interpreters said about them, and these

principles are:

1- Not to delete first from deletion.

2- Lack of appreciation first is appreciation (1).

II. FIRST: NO DELETION FIRST OF

DELETION This linguistic rule is clear in relation to the

grammar of the Kufic language, which stated that

“if the name is raised after the“ condition to

say, ”if Zaid comes to me, then he rises with what

he returned from the verb without appreciating the

verb. The appreciation in it: The adulterer came,

and the appearance of the verb shows this

estimated verb ”(2). He is the Walsh al-Qarah and

one of me in this verse: ((Although the woman

fainted from her husband in a strange way outside

Journal of Xi'an University of Architecture & Technology

Volume XII, Issue III, 2020

Issn No : 1006-7930

Page No: 5075

mailto:[email protected]

the place or not hesitate to stand on them in the

good between her and the good and the judge is

good and they come to themselves in scarcity, but

their condition and God Almighty have mercy on

them what you did with the expert)) (Women:

128) and summarized the lightness (Tel: 215 AH)

The actor presented here the instrument of the

condition (that), because it is the most capable of

tools in the condition, and because the actual past

does not appear confirmation in the word, he said:

"Make the name follow (that) because it is the

most letter That we use he could.

This is where if the word is not as it occurred

before the doctrinal "(3), the glass in the past was

authorized with (IN) and other tools of condition

and singled out the present tense with the necessity

of poetry, but with appreciation for said:" The

distinction between (punishment) And the last

verb is good. But if the distinction occurs between

the IN and the future verb, if I say: the woman is

afraid - it is ugly because "IN" does not separate it

from what is called, and this in poetry is permitted

(in) and others. As for the past, "IN" does not work

in the word, and "in."

It is permissible to differentiate it from the verb

and the woman who grew up with a conspiracy

referred to after the name. Chapter Read with both

the past and the future if I said: “When Zaid came

to me, his majority” was ugly. If I said that God

was alright, I would have done a beautiful job (4).

Al-Razi (died in the year 606 AH) said: "Some of

them said: This verse is more like saying that one

of the polytheists borrowed a prostitute

[repentance: 6] and saying if two parties of the

believers fought to make peace between them [Al-

Hujurat: 9] Here a woman raised a slated to

explain it darkly, Likewise, say in all the verses

that you recite, and God knows best "(5). Such a

verse: (Although one of the infidels hired you as a

prostitute until he heard the word of God, then I

told him that he believed until they were people

who did not know) Repentance: 6. P (a) to the

Keroites, because he "started after (that), However,

they said this in “to enable and improve them if

names were given and not after an act.” (6) The

optician rejected this expression and made a

mistake. If he had shown the future, I would say:

If someone gets up, he must be respected, No one

may raise more.

It is not permissible to recruit and confirm after

the beginner. But it is permissible to separate in

the “because” section because “the mother” of the

punishment and does not pass it to others, but her

sisters may only do this in poetry. Whenever they

visit, they revive it. . . And I give him the Cup of

Legs (7) Ibn Hesham’s mistake (Tel: 761 AH),

make the name for beginners here, but he did not

mistake making him an advanced representative;

he said: “It is an illusion first to say who does not

go to the words of lightness and Kofin in one of

{Your reward} and {if the sky was separated} then

the Tiro was raised by mistake because otherwise

the words adopted by them, but he said on purpose,

but if he said that the Akhtash or the text is no

longer a wrong expression because this doctrine

went to him and they did not inadvertently wear it

with the rule of yes the right to Say 'm in the origin

of the matter and authorized to be raised in action

as the permitted audience says alcofoni faces a

third which is already active mentioned in the

presentation and Ajil inferred with a passport

about the words of Zappa: (... What a beauty of her

walking and shy. ”([8]) As if Ibn Hisham had

sought another acceptable face for the keffiyeh

after their first mistake by making the name of the

beginners, which is what Al-Suyuti (d .: 911 AH)



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tended to make this name and its proverbs

progress according to the origin of the words,

because "it is also considered what was originally

issued by an ally on how Zaid happened to {a false

lie and a team kills” cow 87 and {Oh God denies}

Ghafir 81 Effective because these names are in the

rank of delay, as well as a number about Ya

Abdullah {if one of the polytheists hired you

immoral repentance 6 {and the cattle that were

created} [the bees: 5] {and the night if it

collapses}

One night, because its issuance in the original

deeds and appreciation of my name is increased

and that you rent one and create cows and swear

at night to sell it in double-sided to be a real deficit

issued by Zaid the father ... ”(9) And from a group

that says: ((I ask you for forgiveness, say, O God

Exhaustion and something that was not his son and

his sister, so he described what he left as an

inheritance if not her son, so the two had two-

thirds, leaving even though they are brothers, men

and women. : 176), and he says: “If two parties

fight against the believers, then make peace on

Bagot, one over the other, who wants to say Come

to God, and make peace between them with profit

and swear by God he loves them)) (Al-Hujurat: 9)

The Almighty said: ((If the sky was burning in the

sky and if the planets were scattered, and if the

seas exploded and if you learned the scattered

graves as they are shown and late)) Al-Shaqq: 1 -

5. The Almighty said: (“If the sky slips and the

Lord’s ear continues and continues if the earth is

stretched and throws what you have forsaken and

your Lord’s ear and do so you are a man you

persevere in your Lord so hard”) (6 sPLIT: 1-6),

for the interpretation of the Kufic is (Imru and two

sects Sky, planets, seas and graves) the MPPT S

experience behind, Or active before actions that

exceed (10), and in that horizontal vision of the

Bastien (11), "Al-Zamakhshari said: I said to him:

The sun rises to start or effectiveness?

I said, but regarding effectiveness, Rafha’s

reaction is interpreted implicitly by Kurt, because

if the verb asks the meaning of the condition. He

is on his way called effect, which was not called

the subject, and there is no puree in this term. It

does not mention a complex expression about the

necessities of grammatical rules, but it may be

raised when the sun begins the oarfish and the kufi

because they consider that it is permissible to

come after the nominal sentence if, then: If Zaid is

more generous, then "(12). The condition is a

deleted omitted verb from the aforementioned

verb after the tool, because "Sebawy does not see

the addition of the envelope in the future to the

nominal sentences, and the oakfsh sees it," says

Sabawiyeh: "When the sky is separated" [SPLIT:

1] and the like actually before the name "(13), And

the meaning of “if the sky is separated” ”is cracked

and broken, then it will be deleted, and it will be

appreciated if the sky is split because of the police

specialize in Entering the actual rulings, and what

came from this, and thus the formal preservation

of the ruling of the jurisdiction, the sky is an act of

neglect. ”(14) Another evidence for the Almighty

says: It is not righteousness that turns away from

your faces before the East and Morocco, but

righteousness He believes in God and the Last Day,

angels, writers, and prophets, and brought money

in his love to his sons, orphans, the needy, the

travelers, and beggars in their necks, prayers, and

brought alms and those who died in their praise if

the covenant is steadfast in misery and adversity,

while the bass of those who believe and fear (Al-

Baqarah/ 177).



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Sibawayh opinion (Phone: 180 AH) n Al-

Akhbar (but) omitted the meaning: but the

righteousness of righteousness, faith in God and

on the last day (15), followed by Cordoba (206

AH) (16), and the lighter (V: 215 AH), which is

common in the words of the Arabs as saying:

(more drinkable water, more news that is eaten, do

not eat bread and do not drink with water, but you

want: more eat bread, and drink more water with

water) (17). Al-Far'a (Tel: 207 AH) went to the

source on behalf of the perpetrator's name and

stated that this use was received by the Arabs in

large numbers.

They said about the name already, and they are

talking about the verb by the name i.e. put each of

them in the place of the other in its place. The

name of the news is from the verb, and indeed

from the name news because it is known meaning

(18) like a poet (19):

They are kings

and sons of kings

to them

And the takers

and the first

politicians

The (takers) deputy for the act (they

take) as well as the words of the poet (20) :

For your age

what boys have

to bear beards

But the boys

are every dewy

boy .[21]

His saying (sprouting) is a placeholder for

name and appreciation: What children grow

beards. Likewise, appreciation and meaning are

according to Abu Ubaidah (d: 210 AH), who

mentioned (that the Arabs create the sources of

attributes, borrowing righteousness here as a

metaphor for the characteristic (who believes in

God) and speaks: but the righteous who believe in

God) (22). Al-Tabari (310 AH) died, the Basrians,

including Sebawy, as they went to him.

And he said that the first blessed verse to delete

the added residence added to his place, he said:

(But this means: but righteousness is a righteous

belief in God and on the last day he placed (from)

the subject of the verb, sufficiency of its

significance, and its importance. From that relates

to a recipe from the deleted verb as the Arabs do,

Asmaa Vtda, her famous business stances, says:

Generosity Hatem, Courage Antar, but Generosity

Hatem Courage Antar, meaning: Generosity

Hatem Hatem and dispense with the mentioning of

Hatem if he knows about quality, he repeats the

generosity after what you mentioned, put it in his

quality; she learned a gesture including shedding

And you did not remember, as it was said: And ask

the village, where were we? (Yusuf/ 82) and the

meaning: the people of the village) (23) The

possible cooler (T: 285 AH) in this verse blessed

by interpretation on behalf of the source of the

name of the subject (24), as well as Makki bin Abi

Talib (T: 4 37 AH), and Tabarsi (T: 54 AH 8) (25),

most likely Ibn Al-Sarraj, (T: 316 AH), the Creed

of the Sebawi, which was endorsed by Tusi (T:

460 AH) as well as Cordoba (T: 761 AH) and

Khaled Al-Azhari (905 AH)) (26). And he made

the meaning of the glass based on the deletion of

two additions: but righteousness believes in God

or righteousness is the righteousness that believes

in God (27), the first to explain the deletion of the

name (but) and the first remains the additive and

the second is to explain the deletion of the news

(but), and copper follows in the interpretation

Second, according to the words of Al-Khansaa

(28):

She

would n't have liked

it even if she

thought y

For it is

the reception

and

management



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For example, with a great turnout and a sense

of righteousness; (29), and Baguaye is equal (d .:

516 AH) between these two interpretations. With

regard to their presence in the Qur’an, this is the

first saying: “They are testimonies with their Lord”

(Al-Imran/ 163 ), Meaning meaning in degrees,

and the second saying:

The result of piety (Taha/ 132), meaning: and

the results of the pious: on behalf of the source on

behalf of the actor, but he preferred the doctrine of

fur in the permissibility of informing verbs of

names and names of verbs, and this does not

deviate from the statement on behalf of the source

of the actor's name, but it includes; (30), and

Zamakhshari continued to interpret it, so I

approved only them (31), as well as the Oval (T:

685 AH) (32). The interpretation of the blessed

verse for omission is either in the beginner or in

the news, and it is possible that both grammarians

and interpreters have gone to it, and another

section of grammarians may have been omitted

from the news; because omitting the additive is a

kind of breadth and early news for the beginner,

because the breadth of miracles Firstly from the

breasts (33), and it is possible that others delete the

late novice because he appointed the news and

deleted it as difficult, and therefore the delete is

both deleted (34). All of the foregoing

interpretation of the grammatical and

commentators in this verse is hardly for the

purpose of reconciling the rules of the rules and

the text of the Qur’an and creating harmony

between them, and perhaps pushing them to

overlook the meaning and what the words of the

Qur’anic text indicate and bear the context of

importance (35), and he alluded to the meaning of

this Fur and Abu Ubaidah before, and Abd al-

Qaher al-Jarjani (d .: 471 AH) referred to him in

his statement to al-Khansa, who presented; and

stated that the excitement of formulas (al-Iqbal

and Albarbar); and he was for the purpose of

communicating the meaning of exaggeration: (and

they did not respond to Iqbal and the

administration is not Its meaning, it may be

permissible for the word itself, but it can be made

much of what is accepted and managed, Most of

them have contact with them, and it was not the

case for others) (36), as well as the meaning in the

verse that came to emphasize the meaning that

righteousness is reflected in faith in God and the

Last Day and angels and heavenly books and

prophets and the work of prayer and zakat and

fulfill the covenant and patience in good and evil,

sincerity and piety, Perhaps this meaning made

Akbari mention this interpretation first (37),

which is preferable to appease satisfaction (v: 686

AH) as well, because the interpretation of

omission may be in the sense of affirmation and

exaggeration by the verse by telling the source

(38) And this is what Abu Hayyan (T: 745 AH)

also recommended (39), which was stated by Ibn

Ashour (T: 1393 AH) by saying: (But the

righteousness of safety from the safe: Tell the

source in the name of the soul to exaggerate the

ruffle in saying: (It is the turnout and

manipulation) and many people to speak, and he

says:

If your water becomes hollow (King/ 30) ([40]).

And Alusi (phone: 1270 AH) authorized to be the

source (mainland) means the name of the actor,

and the deputy of the subject's name; to take

advantage of the exaggeration, but he preferred the

doctrine of Al-Basreen - the interpretation of the

omission of the added estimate: the righteousness

of safety because the body does not tell them the

meaning (41), This interpretation of the rules (42),



Issn No : 1006-7930

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it seems that what was referred to as fur, Abu

Ubaida, and Al-Rida are separated to say in it most

likely Abd al-Qaher Jarjani in terms of meaning,

and in terms of origin, the importance of the verse

requires confirmation of the meaning or

exaggerated, because objection to ideological

suspicion Religion related, it is necessary to

deprive him of confirmation and exaggeration; as

well as the grammatical origin requires weighting

not to delete the Delete, saying that acting on

behalf of the deletion in addition to what is found

in the Arabs, which is the year of the year in his

saying that scientists have cited a lot of evidence

for prose and poetry.

III. Second: Lack of appreciation is the first

estimate

Sight, that God is above everything. [Al-

Baqarah / 20], or to be unnecessary to confirm,

because the verb (sprout) came beyond himself

once and the message again is from the door (verb

and verb) on the one hand. It has rained, grown

and grown, which are two common languages (45),

and Col Zuhair (46):

I saw people

with needs around

their homes

Even if you

grow legumes

The blessed verse (reading may sprout fat) also

(47), and Abu Ubaidah al-Mubarak explained the

increase of the Pope only, because it is excessive

messages contained in the words of the Arabs

frequently, on the verse: “Who responds to

atheism” [Hajj 25], and Almighty says: “ None of

you have two cases "[determinism/ 47] (48), and

the meaning at the slave of God Almighty:" And

do not put your hands in ruin. " [Al-Baqarah / 195]

and appreciation: Receive your hands (49), and

followed them in this Ibn Qutaiba, as he says:

“Read in the name of your Lord” [Alaq 1],

meaning: Read the name of your Lord, and he

says: “And you will see and see, with you

enamored with you.” [Al-Qalam 5 -6], meaning:

Are you intrigued, and I say Ashe (50):

The sustenance

of our children has

ensured our spears

Fill boilers and

open bare

cliff [51]

This means: that the livelihood of our children

guarantees our spears, and the reasons for Tabari

increased by in these texts and not increased in

other texts from the Arabs not; its appearance in

some sense (52), but it is possible that the

epidemic is related to (sprouting) to indicate the

meaning that these The tree grows the fruit of the

fat (53), and Abu Ishaq continued in her glassy fur

as he went, so I already knew (sprout), and what it

means to grow fat and fat, as you say: Zaid came

with the sword, meaning: he came with the sword

(54), and he explained The copper verse has three

aspects: the first - the increase of B as Abu Ubaida

said, and the second - the accompanying already

(sprout) as the fur and glass said, and the third -

that the epidemic relates to the source referred to

in The verb (sprout) (55), and Makki bin Abi Talib

went on to say that the Almighty (fats) has a

second effect on (germination) or the condition of

the first deleted and appreciated effect: (sprout the

paradise of fats) i.e: fat and according to the

second reading (Sprout), and according to the first

reading (sprout) the neighbor and the massacres

must be in the place of the influence of the

memorial and the epidemic of violation of the act,

or in the place of the placement of the case, as well

as the meaning if (nept) and (spring) in one sense

(56), and make Monotheism (d: 468 AH) The

meaning of the blessed verse based on the

meaning of the violation, which is mentioned B,

meaning: Fat spread, because it squeezes the

olives (57). He put the neighbor and Zamakhshari



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(fat) in a memorial immediately in place of the

actor (Sprout) and the meaning that sprouted them

and anointed him ([58]), and authorized al-Razi to

be (obese) away from the actor's conscience in

(sprout) or the deleted effect, and appreciation of

the meaning: sprout Olives and oil (59). Al-

Qurtabi attributed this interpretation to Abu Ali al-

Farsi (377 AH). [60]), Abu Hayyan mentioned

these interpretations without weighting one of

them ([61]), and the first Shukani (5: 1250 AH) in

their reading, and their separation in meaning, in

the first reading is the verse: (the town) related to

its removal directly of the conscience of the actor,

meaning: Germinate in the same fool, and on

reading the second in the sense of Alaba (with) the

associated benefits, the meaning grows with fat

and got (62). Ibn Ashour equates the meaning of

clothes and accompaniment as well as affixed, and

these words are synonymous with the meaning of

the meaning: (sprouting fat) that it sprouts clothes

for fat (63). Perhaps the best explanation for this

verse is the blessed when he went to Makki bin

Abi Talib Al-Qaisi, who did not come out of what

Farawi said because the verse’s words were turned

on the building and the formulation or formation

gave each of them a composition of its meaning,

and as a result of the collection of different

meanings that are referred to in the meaning of the

Almighty And enough to carry and

show.Similarly, the Almighty also said

Those who disbelieve are calling for the

abomination of God is greater than your

abomination, when you call upon the faith, and

you will disbelieve. ( Ghafir / 10 ) The apparent

words of Tabari attached (as) the first detest, ie:

detest God Almighty; because the meaning has:

(Those who disbelieve in God call in the fire on

the Day of Resurrection if they enter Fqtoa enter

themselves when they saw what God has prepared

for them of the types of torment, it is said to them :

God abhorred Beware , O people in this world as

you claim to believe in God ye used to refuse,

greater than today Mguetkm yourselves what

solution you from the wrath of you ) ([64] ) , as

well as the meaning when the glass is based on the

semantic convergence between two different

situations or situations in space and time, he said

in the meaning of this verse blessed (that those

who disbelieve advocate if they are in the case of

torment God detest you in this worldWhen you

are called to faith, you will disbelieve , Greater

than your abomination, yourselvesIf you were

tortured in the fire ([65] ) . And the copper (as you

call) commented on (God's abomination) and the

meaning on submission and delay, those who

disbelieve give their book on the Day of

Resurrection, if they look at it found their

disadvantages, and abhorred themselves and call

for God hated you in the world, when you call to

faith Vkfron ([66] ) , and to this effect many

interpreters went ([67] ) and interpreted the son of

Jenni ( d: 392 e ) This verse went to that (as) in the

meaning is related to the words of God: (hated

God), and the word related to deleted, he said: (If

the meaning and prevent the side of the expression

of it, atrophied erect Addresses the envelope, and

the source indicates it even as if he said at the end:

abhorrent as you call ( )[68] ) , Ibn Jnei has

learned to contradict the rules of grammar and the

meaning of the blessed verse tried to combine

them without prejudice to what each of them

required and see him has succeeded in that he

showed us the plot of the Koranic text, and its

graphical significance in the expression of the

meanings, has preponderated the meaning of the

side Expression, and interpreted Makki bin Abi



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Talib attached (as) by the act of appreciation:

mention to indicate the meaning of confusion and

remorse when those who disbelieve ([69] ) , and

his reply Alusi; because it is otherwise a meaning

to mind ([70] ) . Al-Zamakhshari tended towards

the meaning and carried the text on it. He

commented (as) with the first abhorrence,

summarizing the separation between the

connection and the conduct. He estimated the

meaning: to say to them on the Day of

Resurrection: God would abhor yourselves the

principality of badness and disbelief when the

prophets (peace be upon them) called you to

believe, and you would be unbelieving, and today

in the fire and (as) stating reasoning ([71] ) . And

linking Tabarsi between the systems of grammar

and meaning; prevent attachment (as) to (detest

God); because the source - as decided by the

grammarian - does not separate him from his work

with a foreigner, as well as (Lmqt) source, which

is - here - the beginning of the experience of the

Almighty saying: (greater than your abomination

yourselves) and if the source occurred beginning

or tell him not about doing anything; it because

the news is authorized Pettmamh, and related

authorized Bnqassanh ([72] ) , as well as prevent

attachment ( as) the second detest which is the

Almighty (from your detest yourselves); because

of the difference in time between the time detested

on the Day of Resurrection and time (as) was in

the world on what the interpreters

decided ([73] ) , and prevent also attached (as) to

(you claim); because it is not true; because the

phrase (you claim) added to the circumstance (as)

itself, and does not work added to the additive

something ([74] ) . And commented attached (as)

on two sides, the first: his attachment to deletions

- as Ibn Jni said - indicated by the speech, and

appreciation: aborted as you call, and followed by

the oval, Abu Hayyan, Ibn Hisham, Zarkashi and

Shukani ([75] ) , and the second: attached (as) the

second detriment on the interpretation of the

naming of the thing to come to him ([76] ) . Al-

Razi prevailed on the side of the meaning; the

verse is based on omission, submission and delay,

and appreciation: God hated you, if you call for

faith, and you are more disbelievers than your

abhorrence of yourselves, and the abhorrence of

God may be in the Hereafter with the time of

abhorrence of those who disbelieve, and may be in

the life at the time of the call to Faith ([77] ) , and

the mistake of Abu Hayyan went to the

Zamakhshari and approved of the grammarians

and interpreters; because it is contrary to the rules

of grammar in the lack of separation between the

link and connector (78) , and responded to it

permissible to expand in the circumstances when

the Arabs separated by the link between the

conductor (79) , and most likely attached (as) a

factor of deletion and appreciation: abhorred as

you claim, as authorized by the act of deletion of

his appreciation (mention), then the time of fearful

one in the Hereafter; to benefit the warning and

rebuke and bashing, whether it is angels for those

who disbelieve or among those who disbelieve

themselves Or between them and their superiors or

between them and Satan (80) , and the response of

Sirajuddin Hanbali ( T: 775 e ) to Abu Hayyan

mistake for Zamakhshari (81) ; counting what

went to Zamakhshari true ongoing according to

the doctrine of Kufites, who authorized the

separation between the source and its connection

to the circumstances, and promised to describe

Abu Hayyan Zmakhshari that envy, according to

the poet (82) :



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They envied the

boy, for they did

not receive his

pursuit

The advent is his

enemies and adversaries

As the bruises

of the beautiful said

to her face

Falsely It

is obnoxious (83] )

And make some of the interpreters

(as) for the reasoning - as mentioned by

Zamakhshari - and not a circumstance Vqmn one

time ([84] ) , and the meaning: (God hated you

now greater than your abomination of yourselves

when you were calling to faith Vtkfron ) ([85] ) ,

and approved Alusi commented (as) Almighty

said: (greater than your dislocation) and the

meaning (to God Almighty yourselves greater

than your dislikes them; because you have been

called time and again to faith repeated you

infidelity ) ([86] ) , or that relates to the second

abomination and meaning: they detest themselves;

because they were repeatedly called to faith

Vkfroa, as may be attached to the detest of

God ([87] ) , and he applauded this

sense , although metaphorically download the

occurrence of the reason , a time of disbelief call

for the status of a cause at a time abhorrence for

themselves while Mainthm what happened

to them ([88] ) , and it is permissible attached (as)

by saying (greater) and the meaning (to God

Almighty yourselves greater than your

abomination; because you were called again and

again to the faith of you disbelief, and the time of

fearful one on what is Almtadr), as approved (as)

the second Palmguet understanding has repeatedly

called to the faith Vkfroa, they have repeatedly

called prophets and messengers to them, and also

reiterates their disbelief repeatedly; therefore ,

the expression came already present tense , which

reported continuing regenerative ([89] ) . There is

also evidence of this origin : And as we destroyed

from the village of Bthartha livelihood, those

dwellings did not dwell after them, but we were

about[Stories / 58] doctrine Alkoviin including

fur ([90] ) In its distinction to distinguish, has

been furry, that the origin of the verb attribution of

the verb (Btart) to living Valmtah is the village and

then assigned the act to the village, Vnbt living on

discrimination; because they explain the meaning

of Battar, as he says:If he tells you something of

himself, eat it well. [ Women / 4 ] ([91] ) ,

Discrimination in all these evidence is

transformed from the actor when fleeing, and this

transformation or injustice shows the rhetorical

meanings desired by the expression and context

such as breadth and comprehensiveness and

exaggeration in the meaning ([92] ) and detail

after the totality, and clarification after the thumb,

Vdlala signed in the self and more

interesting ([93] ) . There is no difference in

knowledge and in the indefinite discrimination

when Alkoviin, and stipulated Albesrion be

zero ([94] ) , it has a century Sibawayh between

discrimination and in case they do not fall only

Nkurtin , ([95] ) And make some grammarians

this use similar to discrimination load on the

similar to the effect in saying: Mohammed Hassan

face ([96] ) But the linguistic reality and the use

of Arabic likely Kufic doctrine in the advent of

discrimination knowledge; because it removes the

thumb from his sentence advanced, has come from

many evidence from the Koran and the words of

the Arabs support it (97) .

Abu Ubaida said : Her life was

crippled On metaphorical support ([98) who

interpreted the meaning of Ibn Qutaiba in



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accordance with: I aborted her living, as they said:

Abtrk Malak Vbtrt ([99] ) , and this meaning

mentioned by the furry as it passed and followed

by Tabari, who attributed this meaning to Younis

bin Habib also ([100] ) . The glass monument

interpreted living on the deletion of

the preposition (in) Meaning: Boutrt in living, and

vanity tyranny grace , ([101] ) The ratios of

copper and Mekki ibn Abi Talib this interpretation

of Mzni (249 e ) ([102] ) and interpreted the verse

blessed to include (Btart) the meaning of the act

(ignorant) and then delete the additive and the

values added to his place, meaning: ignorant

thanked her living ([103] ) , an interpretation not

far may nine signify the verse blessed.

Authorized Elzimkhcri monument (living) on

the disarmament - reducing, and installed on

the deletion of the added and the establishment

of any added to his place: Boutrt days of living,

and include the verb (Boutrt) meaning of covert

Gmtt, but he made a monument on disarmament

and other - reducing inclusion ([104] ) The

most likely son of Atiyah monument to

discrimination ([105] ) A number of

commentators were limited to the monument

(living) to delete the

preposition ([106] ) Likewise Akbari monument

on the inclusion of two meanings: disbelieved

grace or ignorant thanks to living ([107] ) And

authorized Abu Hayyan all that was said in

directing the monument to her living, but he likely

what went to the Kufites , from the monument to

discrimination or semi-effect ([108] ) . Al-Alusi

authorized his (living) to include the verb (Btart)

the meaning of the infringing verb (infidels), or to

remove the depressor, ie: in the living, or on the

circumstance, but it prefers the doctrine of the

Kufites (109) .

III. SEARCH CONCLUSION After this short and brief journey in Rehab

text Quranic miraculous, and the verses

of Almighty Allah the great blessing in his

immortal forever , within the horizon of linguistic

research grammar interpretative , we can point

out - through it - to points multiple as the results

of this research are :

1. Interpreters rely on linguists, especially

grammatical rules for the interpretation of

Qur'anic texts and the interpretation and

clarification of their meanings. Unless linguists

are mentioned differently, they rarely find an

explanation or explanation for most interpreters,

especially advanced applicants.

2. In some places, the verse is performed

clearly without explanation, more likely than

interpretation, because the apparent may indicate

that more than one reference may be intended and

intended to reflect the interpretation, which may

be limited to one sign.

3. Follow-up the Kufic translators in different

places, especially the fur.

4. Interpreters prefer what the keffiyeh sees in

many places, despite their adherence to the visual

doctrine, and once they say this again and again.

5. The grammar of the Kufic language is

almost close to the text and Quranic interpretation.

6. The grammatical orientation of the

sarcophagus is almost without tolerance, prejudice,

and thinness; it is consistent with the text and is

consistent with it with ease and clarity.

7. Since Kufi distinguishes WAJ between the

grammar of the original language and the

linguistic meaning, use or interpretation, even

your feelings within the popup text and the



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essence, the researcher finds a strange or frenzied

cross between him and the text in many cases.

And Praise be to Allah, the Lord of the Worlds

IV. SOURCES OF RESEARCH AND

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Abdullah Badr al-Din Mohammed bin Abdullah

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Issn No : 1006-7930

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Beirut - Lebanon, edition: the first 1421 e - 2000

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Othman bin Qanbar (180 t e), to achieve: Abdul

Salam Mohamed Haroun, Civil Press, Egypt, i

2.1403 ( e 1983 :1/212.

[16] seen: Ocean Sea: 2/3.

[17] the meanings of the Qur'an: 1 / 46. The 47 ,

167.

[18] seen: the meanings of the Qur'an: Abu

Zakaria Yahya bin uniform fur (T. 207 e), part of

the first investigation, Ahmed Yusuf Necati and

Muhammad Ali al - Najjar, the second

achievement: Mohammad Ali al - Najjar, Part III

to achieve: Abdel Fattah Ismail Shalabi and Ali

Najdi Nassif , General Egyptian Book

Organization, 1972 :1 /104-105.

[19] This house for Kitami, seen: Diwan

Peregrine: 30.

[20] was not attributed to this

house , saying , look : Amali Murtada: Sharif

Murtada Ali bin Hassan al - Musawi (d . 436 AH),

the achievement : Mohammad Badr al - Din al

- Halabi Ausana, Library Grand Ayatollah

Marashi Najafi, First Edition, 1907

:1/201 , the singer Allbeb: 2/502, and explain the

evidence of the singer: 2/964.

[21] seen: the meanings of the Koran Furs: 105

104. The ,127.

[22] seen : metaphor Koran: Abu Obeida

Muammar bin Muthanna al - Tamimi (d . 210 AH),

opposed it and commented upon by its origins , Dr.

Mohamed Fouad Sezgin, Press happiness, Egypt,

i 1.1374 ( e ) 1966. :1/65.

[23] Collector statement on the interpretation of

the Koran, Abu Ja'far Muhammad bin Jarir bin



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Zaid bin Khalid al - Tabari (d . 310 AH), Dar

thought Beirut, 1405: 3/339.

[24] ( Seen ) : Abbreviation: Abu Abbas

Mohammed bin Yazid coolant (d. 285 e),

the investigation: Abdul Khaliq Adima, world of

books, Beirut . :3/231.

[25] seen: the problem of expressing the Koran:

Abu Muhammad Makki ibn Abi Talib al - Qaisi

(T. 437 e), to achieve: Hatem Saleh guarantor,

Freedom House, Baghdad 0.1395 ( e ) 1975. :

1/118, And the explanation in the interpretation of

the Koran: Sheikh Twelver sect, Abu Ja'far

Mohammed bin Hassan Toussi (d. 460 AH),

investigation: Ahmed Habib Kassir Ameli, Office

of Islamic Information, 1409 e . :2/94 , and the

statement statement in the interpretation of the

Koran: Secretary of Islam Abu Ali Fadl bin

Hassan Tabarsi (d. 548 e), the Foundation of Arab

History, Beirut - Lebanon, i 1, 1429 e - 2008.

:1/255.

[26] seen: assets as: Abu Bakr Mohammed bin

Suhail bin OS grammar Baghdadi (t 316 e),

to achieve : Dr. Abdul Hussein Afattla, Press

- Numan, Najaf, 1973 . :2/365 , and the

explanation in the interpretation of the Koran:

2/94, and the whole of the provisions of the Koran

/ 1/283, and explain the statement on the

clarification: Khalid Abdullah Azhari (d. 905 e),

investigation: Mohammed Basil, Scientific Books

House, Beirut - Lebanon, i 1, 1421 e 2000: 1/727.

[27] seen: the meanings of the Qur'an and

expressing: 1/223.

[28] Explanation of Diwan Khansa, Heritage

House, Beirut, Lebanon 0.1388 ( e ) 1968 :26.

[29] seen : express the Koran copper: Abu Jafar

Ahmed bin Mohammed bin Ismail (d . 338 AH),

to achieve: Dr. Zuhair Ghazi Zahid, Civil Press,

Cairo , 1397 ( e ) 1977 :1/91.

[30] See: Download parameters: Abu

Mohammed Hussein Bin Masoud Baghawi (516

e), to achieve: Khaled Ik and Marwan Bracelet,

House knowledge, Beirut, i 2.1407 ( e ) 1987 :

1/420.

[31] seen: Scouts facts and mysteries of

the download and the eyes of rumors in the faces

of interpretation: Mahmoud bin Omar Elzimkhcri

(538 AH), arranged and adjusted and corrected:

Mustafa Hussein Ahmed, Press uprightness, Cairo,

i 2.1373 e-1953m: 1/217.

[32] Zainb Mohammed Jassim, Shurooq Falah

Hassan, Haitham KR Al-Sharifi, Abdullah Hasan

Jabbar, 2019 ''Synthesis of Silver Nanoparticles by

Chemical Method and Investigated for

Antibacterial Activity'' Indian Journal of Public

Health Research & Development, 10 (8), 1163-

1168.

[33] See: Characteristics: Conquest of Abu

Othman bin reap (v 392 e), to achieve:

Muhammad Ali al - Najjar, General House

Cultural Affairs, Baghdad, 4th Floor, 1990: 2/364.

[34] seen: deletion phenomenon in the linguistic

lesson: d . Taher Soliman Hamouda, University

House, Alexandria, Egypt, 1998: 144.

[35] seen: interpretation of grammar in

the interpretation of ( compound statement) for

Tperse (v 548 e), Master Thesis: Hussein Khudair

Abbas Abdul Jalil Gazan, College of Education /

University of Babylon 0.1423 ( e ) 2002 :32.

[36] seen ) : Signs of miracle: Abu Bakr Abdel-

Qaher bin Abdul Rahman bin Mohammed

Aljorjani (d 471 e ) , the investigation: Mohammed

Altanji, Dar al-Kitab al-Arabi, Beirut, i 1, 1995:

231.

[37] seen : Clarification of the expression of

the Qur'an: Abu to stay loving religion Abdullah

bin Abi Abdullah Hassan Akbari (v 616 e),



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the achievement of Ali Mohammed Bedjaoui, Dar

revival of scientific books :1/143.

[38] seen : explain Ridi enough son eyebrow:

Radhi Din Muhammad ibn al - Hasan

Alasturabave (d . 686 AH) introduced and put

footnotes and their indexes , Dr. Emil Badi Jacob,

Dar scientific books, Beirut, Lebanon, i 1, 1419

1998: 1/226.

[39] seen : Ocean Sea: Atheer Din Abu Abdullah

Muhammad ibn Yusuf ibn Ali ibn Yusuf ibn

Hayyan Andalusian (T. 745 e), Press happiness,

Egypt, i 1.1328 e :2/3.

[40] seen : liberation and enlightenment:

Mohamed Tahar Ben Mohamed Ben Mohamed

Tahar Ben Achour of Tunisia (T. 1393), the house

of Tunisia, Tunis, 1984 :2/129.

[41] seen: the spirit of meanings in

the interpretation of the Koran and the seven

vescico: Shihab al - Din Abu Fadl Mahmoud al

- Alusi al - Baghdadi (d . 1270 AH), comments

and interview on the printing press Almneryh:

Mohamed Ahmed term Omar Abdel Salam Salami,

Dar revival of Arab heritage, Beirut-Lebanon, I 1,

1420 AH - 1999 AD: 1/605.

[42] Maytham Qabel Hamzah and Abdullah H. J.

et al., 2019'' Fabrications of PS/TiO2

nanocomposite for solar cells applications'' AIP

Conference Proceedings, 2151 (1), 020011 [43]

Seen: the spirit of meanings in the interpretation

of the great Quran and the seven vesicles: Shihab

al-Din Mahmoud bin Abdullah al-Husseini al-

Alusi (deceased: 1270 AH), realization: Ali Abdul

Bari Attia, House of Scientific Books - Beirut,

Edition: First, 1415: 9 / 218. Editor in the Sciences

of the Koran: Dr. Musaed bin Sulaiman bin Nasser

Al-Tayyar, Center for Quranic Studies and

Information Institute Imam Shatby, Second

Edition, 1429 AH - 2008: 262, and chapters in the

assets of interpretation: Dr. Musaed bin Sulaiman

bin Nasser Al-Tayyar , Dar Ibn al-Jawzi, second

edition, 1423: 159.

[44] seen: the spirit of meanings: 9/306.

[45] seen: the meanings of the Qur'an: 1/19,

2/233.

[46] Diwan Zuhair bin Abi Salma, took care

of him: Hamdo Tmas, Dar knowledge, Beirut,

Lebanon, 2nd, 1426 H , 2005 :119 , is seen:

the meanings of the Koran Furs: 2/233.

[47] This son read a lot and my father Amr

Hassan, is seen: the meanings of the Koran Furs:

1/19, 2/233, seven in the readings: 455.

[48] seen : metaphor Koran: 1/48 .56.

[49] Salim O. M and Abdullah H. J. et al., 2019''

Synthesis, characterization, and properties of

polystyrene/SiO2 nanocomposite via sol-gel

process'' AIP Conference Proceedings, 2151 (1),

020034

[50] seen : Diwan A'sha: Memon bin

Qais , explain comments: Mohamed Mohamed

Hussein, Arab Renaissance Publishing House

Printing and Publishing, Beirut, 1974 :34 , and his

novel : Their miracles ensured our destiny and our

utter conscience .

[51] seen : the problem of interpretation of

the Qur'an: Abu Muhammad Abdullah bin

Muslim bin Koutaiba (v 276 e), to achieve: Mr.

Ahmed Sakr, Dar revival of scientific books, Issa

al - Halabi portal and its partners :155.156.

[52] See: Collector statement: 18/179.

[53] See : Collector statement: 29/24.


expressing Glass: 2/10.

[55] seen: the meanings of the Qur'an: Abu Jaafar

copper (T. 338 e), to achieve: Muhammad Ali al,



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Umm Al Qura University, Saudi Arabia, i 1.1408

( e ) 1988 :4/452 0.453.

[56] seen ) : the problem of expressing the

Koran: 2/499.

[57] Saad Mashkoor Waleed and Abdullah Hasan

Jabbar et al., 2019'' Functional Magnetic

Resonance Imaging of Neurodegenerative

Diseases for Brain Physiology in Aging'' Journal

of Research on the Lepidoptera, 50 (2), 147-158

[58] seen: Searchlight: 3/11.

[59] seen: the great explanation: 23/269.

[60] seen: the mosque with the provisions of

the Koran: 12/15.

[61] seen: Ocean: 7/555 sea.

[62] seen : open the Almighty mosque between

the art of the novel and know - how of science

interpretation: Muhammad ibn Ali Shawkaani (v

1250 e), the Arab Book House, Beirut, 2nd Floor,

1422 :3/566.

[63] See: Editorial and enlightenment: 1/147,

18/38.

[64] See: Collector statement: 21/358.


expressing: 4/368.

[66] seen: the meanings of the Qur'an: 6/206.

[67] seen : disclosure statement on

the interpretation of the Qur'an: Abu Ishaq Ahmed

bin Mohammed bin Ibrahim Thalabi (T. 427 e)

To achieve: Imam Abu Mohammed Bin Ashour,

review and audit: peer - Saadi, Dar revival of Arab

heritage, Beirut, Lebanon, i 1, 1422 - 2002 :

8/263; and references: Abdul Karim bin Hawazin

bin Abdul Malik al-Qushayri (d. 465 AH),

investigation: Ibrahim Albasiouni, the Egyptian

General Authority for the book, Egypt, the third

edition :3/297; and intermediate interpretation:

4/6 ; and The oddity of interpretation and the

wonders of interpretation: 2/1027 ; and

the interpretation of al-Baghawi:

4/108 ; and Scouts: 4/154 ; and the brief editor:

4/459.

[68] seen: Characteristics: 3/259.

[69] seen ) : the problem of expressing the Koran:

2/634.

[70] seen: the spirit of meanings / 2/415.


[72] seen: the problem of parsing the Qur'an:

2/634 , and characteristics: 3/259 , and explain

sentences glass: Ibn Asfour Abu al - Hasan ibn

believer Seville (d . 669 AH), the achievement

of : Dr. owner Abu suite, Library Printing and

Publishing, University of Mosul, 1980, 1982 :

2/169.

[73] seen: Ocean: 7/453 sea.

[74] seen: the compound statement: 8/227;

Aletbian: 2/1116; singer Labee / 2/540.

[75] See: Anwar Download: 5 / 85-86; Ocean

Sea: 7/452 , singer Labee wrote about Aloarab:

Jamal al - Din Abdullah bin Yousef bin Abdullah

bin Hisham Al - Ansari (T. 761 e), to achieve:

d . Mazen al-Mubarak and Mohammed Ali

Hamadallah, Dar al-Fikr, Beirut, i 1, 1412 :

2/541 , and the proof in the science of the Koran /

1/309 , and Fateh al-Qadeer: 4/484.

[76] seen: the statement: 8/227 complex.

[77] seen: the great explanation: 27/493.

[78] See: Ocean: 7 / 452-453 Sea.

[79] seen : Pulp in the book Science: Abu Hafs

al - Siraj Din Omar bin Ali bin Adel Hanbali

Damascus Nomani (deceased: 775 e), to achieve:

Sheikh Adel Ahmed Abdel - located and Sheikh

Ali Mohamed Mouawad, Dar scientific books -

Beirut / Lebanon, First edition, 1419H-1998 :17

/18-19; Guidance of the healthy mind to the



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merits of the Koran: Abu Saud Mohammed bin

Mohammed Al-Emadi (d. 851 AH) House of

revival of Arab heritage, Beirut :7/269.

[80] seen: Ocean: 9 / 420-241 Sea.

[81] seen : Ocean Sea :9/241.

[82] These El Petén ratios to black dad Aldala

two in his office, and proportions also Mutawakkil

Laithi, seen : Diwan devised by Abu al (v 69 e):

Achieve: Mohammed Hassan Al - Yassin, 2nd

Floor, Press knowledge, Baghdad 0.1384 ( 1964 :

130 .

[83] seen: Pulp in the book: 17 / 18-19 Science.

[84] See: Lights download: 5/86.

[85] See: Arshad sound mind: 7/269.

[86] the spirit of meanings: 12/415.


[88] seen: the spirit of meanings, 12/416.


[90] seen: the meanings of the Koran Furs: 1/79,

2/308.

[91] seen ) : The meanings of the Koran: 2/308.

[92] Abdullah Hasan et al., 2018'' Chemical

synthesis and characterization of silver

nanoparticles induced biocompatibility for

anticancer activity'', Indian Journal of Public

Health Research & Development, 9 (11), 352-357

[93] See: footnote SPI: 1/195, and vegetative

footnote to explain Ibn Aqeel on Alfiya, I

explained and commented: Turki Farhan Mustafa,

Dar scientific books, Beirut, Lebanon, 2nd, 1426

H , 2005 :1 /223 , and its meanings: Dr. Fadhil

Saleh al-Samarrai, House of Wisdom Press,

Baghdad, 1989 :2 /751-753.

[94] Abdullah H. Jabbar et al., 2019'' Enhanced

bioactivity of polystyrene-silver nanocomposite

(PS/Ag NCs)-an antimicrobial study'' AIP

Conference Proceedings, 2151 (1), 020002

[95] See : Book Sibawayh: Abu Bishr Amr bin

Othman bin Qanbar (180 t e), to achieve: Abdul

Salam Mohamed Haroun, Civil Press, Egypt, i

2.1403 ( e 1983 :1/273.

[96] seen: the meanings of the Koran Okhvh:

1/237.

[97] seen: discrimination in the Quran , Master

Jaber Kirkush Muhanna, Anbar University, 2004:

93-98.

[98] seen: the Koran metaphor: 2/108.

[99] seen: strange Koran: 334.

[100] See: Collector statement, 19/602.


expressing: 4/150.

[102] seen: parsing the Qur'an: 3/164, and

the problem of parsing the Qur'an: 2/546.

[103] seen ) : the problem of expressing the

Koran: 2/546.


[105] See: Editor 's Brief: 4/293.

[106] seen: Taif signals: 3/74, and interpretation

of the ocean : 3/404 , interpretation Baghawi:

4/150, complex statement: 1/229, and increased

the path in the science of interpretation: Abu

al - Faraj bin Abd al - Rahman al - Jawzi (d . 597

AH ), Islamic Office, Beirut, i 1, 1423 :3/389 , and

Fateh al-Qadeer: 4/208.

[107] Consider: Clarification of the expression of

the Qur'an: 1/1023.

[108] seen: Ocean Sea: 8/316.




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