KUR’AN-I KERİM’DE TEMENNİ SAHNELERİ

Abstract

The Arabic language contains the qualities of rhetoric, vastness, sweetness, eloquence, charm, and and broadness in meaning, and its speakers cannot deny that. For this reason, whenever the people of Mecca back then who knew the Arabic language too well and had a brilliant knowledge over the semantic secrets of the language, heard one or two of the Verses from the Gracious Koran dropped out of disbelief and polytheism, and entered into Islamic faith. For instance, our master when ‘Umar Ibn Al-Khattāb, heard the first Verses of 20th Sūrah / Chapter Ṭā Hā he became a Muslim, and al-Walīd b. al-Mughīra who were one of the polytheists’ leaders upon hearing some Verses from the Gracious Koran got impressed a lot but was talked out of proclaiming Islamic faith by the polytheists. In this sense, wishful thinking is one of the grammatical methods abundant in the Arabic language, and it was mentioned several times in the Gracious Koran in various places in relation with various topics. Tamannī is of firm and constructive methods in Arabic language, and it is empoyed in the Gracious Koran with a variety of words and phrases. Arabic language philologists and rhetoricians undertook the responsibility to examine this phenomenon, and determined how it is used in style, when and where. So we wanted in this research to present the concept of wishful thinking in its aforementioned methods. The speakers of this language are grammatical and rhetorical, and we monitored its positions in the wise remembrance, and we address it with analysis and reason in detail. So it showed its linguistic structure, rhetoric, and aesthetics in every instance, and the purpose of its use. And we adopted this method of linguistic description in our research. We monitored the grammatical rules, and the rhetorical rules related to matter owing to certain grammar and rhetoric books to build the basis of the study, and we offered tools for wishful thinking, and trade-offs between them, and adopted the analytical method of explanatory in dealing with scenes of wishful thinking of positive and negative kinds in the Gracious Koran. The Arabs do not march in their words to express the meaning th0ey want in only one method, and this is what we find clearly. Certainly, in expressing the meaning of wishful thinking they have a request for the impossible, or a request for something difficult to obtain. It is not lost on us that the impossible may be agreed upon by all human beings or most of the speakers in an environment concerning a language. But the matter differs in the wish which is difficult to obtain in accordance with a person’s situation. F.i. if a poor person wishes to buy a house, this is considered a request for something difficult to obtain due to his low income, whereas this is not difficult to obtain for a rich person who has enough money to buy a house, and so on. Tamannī came down in the Gracious Koran in the Arabs’ style of expression, and this is natural, because it is sent down in their own language. Otherwise, they would not had understood it, and it would not had been impossible for them. The Koranic expression used the most known wishful thinking tool (Let), and also employed other tools to express the meaning of wishful thinking such as (if) and the interrogative, and the hopefulness tool (hopefully) that treat it (Layt), and used the command and the prohibition to indicate the meaning of wishful thinking. The expression of the meaning in wishful thinking with its main tool (Lit), which was developed for it, and with other tools and formulas that are not of the origin of the language for it, demonstrated the capacity, richness, flexibility, and vitality of the Arabic language, and also demonstrated the ability of the Arabic speaker to adapt his language to its expressive, moral, and objective nature in service to his thoughts, feelings, and emotions.