The relationship between syntax and meaning
Dr. Mustafa Abdullah Hilal Al Dosari
The Arabic sounds indicate this system because it is part of its word and its indication of meaning. Through the Arabic movement, the intent of its words and expressions is understood as they are sounds that express and indicate meanings. For its time, the phenomenon of syntax is used, and the scholars of the clear Arabic emphasize it
First: Defining the term syntax:
The parsing that is in the Arabic grammar: it is the expression of the meanings in words, and it was named in order to clarify and clarify it...
There are two aspects to the expression:
The first of them: that it be taken from their saying: (express himself) if he makes clear what is in his pronoun, then the parsing is the clarification of the meaning.
And the second of them: that the (expressed) was copied from their saying: (the stomach of a man was spoiled), if it was spoiled, so what was meant by the expression is to remove the corruption and raise the thumb, like I used a book if I removed its bone.
The syntax in the grammarian’s terminology is an apparent or predetermined effect that the factor brings at the end of the able noun and the present tense, and it is the change of the conditions of the end of words due to the different factors involved in them, verbally or in appraisal, such as your saying: Zaid came, and you saw Zaid, and you passed with Zaid.
And the parsing, as Al-Suyuti says: (It is the difference between the equivalent meanings in the utterance, and by it the predicate that is the origin of the speech is known, and without it, a subject would not be distinguished from a participle, nor an additive from a participle, nor an exclamation from an interrogative, nor a pronoun from a source, nor an adjective from an affirmation)
By expressing, the meanings are also distinguished, and it depends on the purposes of the speakers, because if a person says: What is better than Zaid without arabic, he does not stop at what he intended.
And the Arabs in this have what no one else has. They differentiate between meanings by movements and other things, and this is one of the characteristics of the morphology that takes care of the singular form in the Arabic language, so they say: (fattah) with the breaking of the meem and the opening of the taa with the weight of (active) for the instrument with which it is opened, and (fattah) with the opening of the meem The ta’ is based on a weight (activated) for the position of the opening, and the same is the case with scissors to break the anus and open the rhythm for the shearing machine, and scissors to open the mummy and rhyme for the position in which the shearing is.
And a milking parlor by breaking the meem and the lam opening of the cup is milked in it, and a mahalling with the opening of the meem and the laam for the place where the milked creatures are milked.
And they say: This is a boy who is better than a man, they want the situation in one person, and they say: This is a boy who is better than a man, so they are two people.
And they say: How many men have you seen? In inquiring about the number and how many men I saw, in the report it is intended to multiply, and they are the pilgrims of the House of God, if they have performed Hajj, and the pilgrims of the House of God: if they want to perform Hajj.
And this syntax is what other languages ??hardly know, since syntax is almost missing in it, and what of it in the past had a syntactic appearance or manifestations, it has gone away today, as these syntactic manifestations are hardly found except in limited forms, which makes them included in the chapters of linguistic anomalies. , and that is the secret in the emergence of grammatical studies among Muslims and in their prosperity and brilliance among other sciences of Islam, and in the great interest of Muslim scholars in them, for it depends on the understanding of the linguistic fabric of the Holy Qur’an, and on it is also based on the science of the statement according to which scholars stand on the provisions of the Holy Qur’an.
Second: About the phenomenon of expression:
The phenomenon of parsing is one of the most special characteristics of the Arabic language.
The meaning of being Arabised is that its contextual meanings are closely related to the movements of the end of words in their structures, i.e. in their sentence construction, and we see this clearly in Sibawayh’s book, where he talked about the syntactic positions of the word and the types of inflection and its signs. And Fatah, Damnation, Kasr, and Waqf, and these eight courses are combined into four forms, so accusative and fath in the pronunciation are one form, and traction and kasr have one form, as well as the nominative and accumulator, assertiveness and endowment.
I have only mentioned eight paths to you, to differentiate between what one of these four types enters into what the worker creates, and what the letter is built upon in a structure that does not depart from it except for something. 1/13)
What made Sibawayh concerned with the phenomenon of syntax is that the Arabic language is a language that seeks clarity, clarity, and disclosure, and that only comes with syntax. In the name of a thing if it resembles it, or is adjacent to it, and it is called the grammar ((The Clarification on the Ilal of Grammar 91)
From all of the foregoing, it becomes clear to us that the syntax is a symbol of a specific meaning and not others, such as the subjective, objectivity, and others.