المحاولاتُ الجادَّة من ابن السراج في بناء نظريةِ النحوِ (مُمَثِّلُ أئمةِ النحو من مدرسة البصرة)

THE SERIOUS ATTEMPTS OF IBNU AL-SIRRAJ IN BUILDING THE THEORY OF GRAMMAR (REPRESENTATIVE OF THE IMAM OF GRAMMAR FROM THE BASHRAH SCHOOL)

Abstract

This paper deals the serious attempts of Ibnu al-Sirraj in building the theory of grammar. He is the Imam of grammar from the Bashrah school, and he has great opinions and huge contribution to grammatical reasoning. The type of this research is qualitative research using descriptive and critical analysis. The findings from this research are as follows: (1) The majority of Bashrah grammarians believe that "ليس" is  "فعل ناقص"  because it’s connected to pronouns such as "لستَ، لستِ"; Ibn al-Sarraj argued that it’s "حرف"  because it doesn’t act, i.e. neither الفعل المضارع nor فعل الأمر comes from it; this case indicates Ibnu al-Sirraj's attempt in the grammatical rule; (2) Ibnu al-Sirraj choses to the فتح همزة أَنَّ  in the words of God al-mighty:  : وَلَقَدْ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ (هود: 25)  Ibnu al-Sirraj said: "إنما أراد: بــأَنِّيْ". This order chosen by Ibnu al-Sirraj is the choice of Sibawaih, because he said: "إنَّما أرادَ ... وبِأَنِّي لكم نذيرٌ مبينٌ" but "الباء" was omitted. This case indicates that Ibnu al-Sirraj follows the opinion of the Imam of Bashrah in the construction of the grammatical rule. This verse can be read with كسر الهمزة وفتحها, so the argument for those who فتحَ الهمزةَ it’s that he wanted: "ولقد أرسلنا نوحًا إلى قومه بَأِّني لكمْ", so when الباء was omitted, the verb arrived and worked, and the argument for those who كسرَ الهمزةَ  it’s made the speech complete, when he said: "إلى قومِهِ", and then he started a new sentence, so the الهمزةُ كُسِّرَتْ; (3) Ibnu al-Sirraj adopted the analogy of equivalence as one of the logical grammatical reasons for responding to the grammarians, such as the equivalence between الصفة and الموصوف, so that الصفة can’t be more specific than الموصوف; he also refused to those who described الخاصُّ with العامُّ, because that would take الموصوف out to العموم, but this is permissible if the statement is limited to mentioning الصفة without الموصوف in a sentence, thus Ibnu al-Sirraj considered الصفة and الموصوف as one indivisible thing.