CHAPTER II
DISCUSSION
DISCUSSION
A. Definition Athaf.
Al - athaf derived from the verb عطف-يعطف-عطفا in the context of linguistic means to pronunciation pronunciation
quote one another until there are similarities in i'rab law , as an example :
الاستاذ و الطالب كتب
Word الاستاذ in the sentence serves as فاعل be legal مرفوع then
middle athaf letters as the word is Wawu الطالب want to be included in the law it’s i'rab الاستاذ until word الطالب become marfu’ same as word الاستاذ.
So athaf letters can be used for athaf - right - clicking an
enunciation pronunciation to another ( whether or ficil isim ) both marfu ' ,
mansub , majrur , and majzum.[1]
According term is :
" Tabi " ( wording that follows ) are between it and the middle it’s matbu' by one of the letters ' athaf” .[2]
" Tabi " ( wording that follows ) are between it and the middle it’s matbu' by one of the letters ' athaf” .[2]
Another example is like :
1 . I have seen Muhammad and the Bakar .
2 . I have been eating rice and meat .
3 . I have bought a notebook and pen .
The number can also be athaf - it to another number , for example :
1 . I have seen Muhammad and the Bakar .
2 . I have been eating rice and meat .
3 . I have bought a notebook and pen .
The number can also be athaf - it to another number , for example :
حضرالضيف فى الحفلة و
الطلاب جالسون على الكراسى
Athaf as above is called عطف النسق athaf arranged and organized by using the
letters athaf or in other words , athaf nasaq be called tabi ' ( wording that
follows ) are between he matbu'nya in middle - tengahi by one letter athaf .[3]
In addition there is also athaf athaf nasaq known as البيان عطف
is to include a isim isim to another without using the letters athaf or
commonly known as البيان alone . So athaf parrot is on
matbu'nya isim that follow , in the form of isim jamid , which resembles nature
/ naat , which explains lafadz followed , such as the relationship between the
title of the name , as an example :
حضر الدكتور محمد
الدكتور = فاعل مرفوع
وعلامة رفعه الضمة
محمد = بيان مرفوع وعلامة رفعه الضمة
So the word محمد opted
to الدكتور that the legal terms used i'rab without athaf letters .[4]
B. Type Font Athaf and Legal.
1.الواو ,meaning "and"
show the participation of two words or more
in i'rab law.
And the word is not
an absolute must simultaneously
or successively performing the same
activity. Wawu meaningful muthlaqul jam'i (mutlaq
his athaf-right-clicking) may mean
athaf-right-clicking
on mathuf alaih
ma'thuf that precede, simultaneously or later
in the law,
while to determine
it by looking at her qorinah .
Ex :
"Has come Zaid and 'Amr". (concurrent).
2.الفاء ,meaningful ago or so. As an example:
“Has come Zaid and 'Amr”
The composition of the above sentence indicates that they come in a state in a row, Zaid came later 'Amr.[5]
“Has come Zaid and 'Amr”
The composition of the above sentence indicates that they come in a state in a row, Zaid came later 'Amr.[5]
3. ثُمّ ,which means later. Letter
athaf shows the
successive meanings, but within a longer
period of time. example:
“Has come afterwards Zaid 'Amr”( interlude old).[6]
“Has come afterwards Zaid 'Amr”( interlude old).[6]
4. أوْ ,meaning
orأو have some purpose, the
meaning of which show the choice, show the
meaning of reasonable doubt or
are unsure, show mean
something, show or
even possible sense and show a balanced
sense. One example:
“Zayd or 'Amr has come” (doubtful).[7]
5. أمْ ,which means or.
example:
“Zayd or 'Amr has come”
example:
“Zayd or 'Amr has come”
6.بَلْ
,which means even.
example:
“Zaid did not come, even 'Amr “
example:
“Zaid did not come, even 'Amr “
7.لكن ,which means however. Ex : ماجاء زيد
“Zaid did not come, but 'Amr (come)”. (That is equal to).
It means that it does not come Amr Zaid comes. Prior said there is a negative amount, namely: ماجاء زيد
“Zaid did not come, but 'Amr (come)”. (That is equal to).
It means that it does not come Amr Zaid comes. Prior said there is a negative amount, namely: ماجاء زيد
9.
,Which means
that, even , to indicate the end of an object .
example :
example :
“I have to eat fish head”
Keep in mind that not every lafaz Hatta became the letter ' athaf ,
because sometimes into letters nawâshib when dealing with ficil mudhari ' and
sometimes into letters jar, as = until dawn .
Athaf law is when in - ' athaf - right to the in - rafa' lafaz -kan
, meaning have to rafa' - it also ma'thuf her , or to ' right to lafaz athaf -
in - the - right nashab , mean - me - nashab also ma'thuf his right , or to '
athaf - right to lafaz that in - jar - right , mean - jar - clicking it anyway
ma'thuf it , or to ' athaf - right to the in - jazm lafaz -kan , meaning
download it anyway ma'thuf jazm - its , such as word : ( have stood Zaid and '
Amr ) , ( I 've seen Zaid and ' Amr ) , ( I have met with Zaid and ' Amr ) , (
Zaid not stand nor sit ) ( required prayers and alms ) , and so on .[10]
C.Lafadz ” ف ” in the
Qur’an.
Fa 'it means that muttasil tartib
(meaning that the
ma'thuf after ma'thuf
alaih directly / separated
a long time according to his human urf). Tartib divided into two,
namely:
1)
Tartib
Maknawi
This means that between ma'thuf and indeed it happened
ma'thuf alaih in
a row, Such as:
a. زيد فعمروجاء Ago has come Zaid Omar
b. الذى خلق فسوى Who created the perfect and (penciptannya). (Al-A'la: 2)
a. زيد فعمروجاء Ago has come Zaid Omar
b. الذى خلق فسوى Who created the perfect and (penciptannya). (Al-A'la: 2)
2)
Tartib
Dzikri
That
is just a sequence in their
mention, the place is when mengathofkan
ma'thuf which is
a breakdown (mufashol) on ma'thuf alaih who
mujmal (global).
example:
a) دى نوح ربه فقال إن ابنى من اهلىونا
“Noah calling his Lord, and said: verily my son is of my family”.
b) توضاء فغسل وجهه ويديه ومسح راسه ورجليه
“He take ablution, then washed his face and hands, and rubbed his head and both legs”.
example:
a) دى نوح ربه فقال إن ابنى من اهلىونا
“Noah calling his Lord, and said: verily my son is of my family”.
b) توضاء فغسل وجهه ويديه ومسح راسه ورجليه
“He take ablution, then washed his face and hands, and rubbed his head and both legs”.
Lafadz Fa in the Koran are used in some
form, are like:
a. As the letter 'athaf, this form has three meanings, namely:
1) Indicates the sequence :
a. As the letter 'athaf, this form has three meanings, namely:
1) Indicates the sequence :
$yJßg©9y—r'sù ß`»sÜø‹¤±9$# $pk÷]tã $yJßgy_t÷zr'sù $£JÏB $tR%x. ÏmŠÏù (
$uZù=è%ur (#qäÜÎ7÷d$# ö/ä3àÒ÷èt/ CÙ÷èt7Ï9 Ar߉tã (
ö/ä3s9ur ’Îû ÇÚö‘F{$# @s)tGó¡ãB ìì»tFtBur 4’n<Î) &ûüÏm ÇÌÏÈ (Chapter al-Baqarah: 36)
2) Demonstrate the meaning comes immediately after the previous :
óOs9r& ts? žcr& ©!$# tAt“Rr& šÆÏB Ïä!$yJ¡¡9$# [ä!$tB ßxÎ6óÁçFsù ÞÚö‘F{$# ¸o§ŸÒøƒèC 3
žcÎ) ©!$# ì#‹ÏÜs9 ׎Î7yz ÇÏÌÈ
(Chapter
al-Hajj: 63)
3) Describe cause
Ÿ@yzyŠur spuZƒÏ‰yJø9$# 4’n?tã ÈûüÏm 7's#øÿxî ô`ÏiB $ygÎ=÷dr& y‰y_uqsù $pkŽÏù Èû÷,s#ã_u‘ ÈbŸxÏGtFø)tƒ #x‹»yd `ÏB ¾ÏmÏGyè‹Ï© #x‹»ydur ô`ÏB ¾ÍnÍir߉tã (
çmsW»tótGó™$$sù “Ï%©!$# `ÏB ¾ÏmÏGyè‹Ï© ’n?tã “Ï%©!$# ô`ÏB ¾ÍnÍir߉tã ¼çnt“x.uqsù 4Óy›qãB 4Ó|Ós)sù Ïmø‹n=tã (
tA$s% #x‹»yd ô`ÏB È@uHxå Ç`»sÜø‹¤±9$# (
¼çm¯RÎ) Ar߉tã @@ÅÒ•B ×ûüÎ7•B ÇÊÎÈ (Chapter al-Qasas: 15)
b. To explain the reason alone, without being accompanied by 'athaf like :
!$¯RÎ) š»oYø‹sÜôãr& trOöqs3ø9$# ÇÊÈ Èe@|Ásù y7În/tÏ9 öptùU$#ur ÇËÈ (Chapter Al-Kauthar :1-2)
c. As a fastener or connector between 'condition' and 'responsibility' of the 'responsibility' can not be used as a 'condition', like :
bÎ)ur y7ó¡|¡ôJtƒ ª!$# 9hŽÛØÎ/ Ÿxsù y#Ï©%Ÿ2 ÿ¼ã&s! žwÎ) uqèd (
bÎ)ur y7ó¡|¡ôJtƒ 9Žösƒ¿2 uqßgsù 4’n?tã Èe@ä. &äóÓx« փωs% ÇÊÐÈ
(Chapter
al-An'am: 17)
d. use as additional letters, like :[11]
#x‹»yd çnqè%rä‹u‹ù=sù ÒOŠÏHxq ×-$¡¡xîur ÇÎÐÈ (Chapter Saad: 57)-
D. Example for Word
Athaf in the Al-Qur’an.
Example for word athaf in the Al-Qur’an, is :
وَ إذْ يَرْفَعُ إبراهيْمُ
القوَاعِدَ من الْبَيْتِ وَ إسْماعِيلُ
2.Chapter Asy-Syams/91:
14 :[13]
فكذَّبُوهُ فَعَقَرُوها
انّ الّذين امَنُوا ثُمّ كَفَرُوْا ثُمّ امَنُوْا ثُمَّ
كَفرُوا ثُمّ ازْدادُوا كُفْرٌا
يَتِيْمًا ذَا مَقْرَبَةٍ أَوْ مِسْكِيْنًا ذَا مَتْرَبَةٍ
اِنَّ الّذِيْنَ كَفَرُوْا سَوَاءٌ عَلَيْهِمْ ءاَنْذَرْتَهُمْ اَمْ
لَمْ تُنْذِرْهُمْ لاَ يُؤْمِنُوْنَ
واللّهُ مِنْ وَّرَآئِهِمْ مُحِيْطٌ بَلْ هُوَقُرْانٌ مَّجِيْدٌ
مَا جَعَلَ اللهُ مِنْ بَحِيْرَةٍ وَّلاَ سَآئِبَةٍ وَّلاَوَصِيْلَةٍ
وَّلاَحَامٍ
اَلَآ اِنَّ وَعْدَاللهِ حَقٌّ وَّلكِنَّ اَكْثَرَهُمْ لاَيَعْلَمُوْنَ
الْهكُمُ التّكَاَثُرُ حَتَّى زُرْ تُمُ الْمَقاَبِرَ
اِنَّا هَدَيْنهُ السّبِيْلَ اِمّاَ شَاكِرًا وَّاِمَّا كَفُوْرٌا
فَإمّا مَنًّا بَعْد وَإمّا فِداءً
CHAPTER III
CONCLUTION
CONCLUTION
Al - athaf
derived from the verb عطف-يعطف-عطفا in
the context of linguistic means to pronunciation pronunciation quote one
another until there are similarities in i'rab law , as an example :
الاستاذ و الطالب كتب
Word الاستاذ in the sentence serves as فاعل be legal مرفوع then
middle athaf letters as the word is Wawu الطالب want to be included in the law it’s i'rab الاستاذ until word الطالب become marfu’ same as word الاستاذ.
So athaf letters can be used for athaf - right - clicking an
enunciation pronunciation to another ( whether or ficil isim ) both marfu ' ,
mansub , majrur , and majzum.
According term is :
" Tabi " ( wording that follows ) are between it and the middle it’s matbu' by one of the letters ' athaf”.
" Tabi " ( wording that follows ) are between it and the middle it’s matbu' by one of the letters ' athaf”.
Words of Athaf :
1.الواو
2.الفاء
3. ثُمّ
4. أوْ
5. أمْ
6.بَلْ
7.لكن
8. لا
9.
CHAPTER IV
REFFERENCES
1.Abdul Hamid, Muhammad Mahy al-Din. Attuhfatunnasiyyah bi Syarh
Al-Muqaddimah Al-Juruumiyyah. Qahirah: Daruttalaai’ linasyr wattauzi’,
2009.
2.Anwar, Moch. Matan Al-Juruumiyah dan Imrithy Berikut Penjelasannya
(Ilmu Nahwu). Cet. VI; Bandung: Sinar Baru Algensindo, 1995.
3.A. Rahman, Salimuddin. Tata Bahasa Arab untuk Mempelajari Al-Qur’an.
Cet. VII; Bandung: Sinar Baru Algensindo, 2008.
4.Departemen Agama RI. Al-Qur’an dan Terjemahnya. Bandung: CV
Penerbit Diponegoro, 2011.
5.al-Hasyimi, Ahmad. Al-Qawaid al-Asasiyah al-Lughah al-Arabiyyah.
Beirut: Dar al-Kitab al-‘Ilmiyyah, 1971.
6.Nadawi, Abdullah Abbas. Learn The Language of The Holy Qur’an.
Terj. Tim Redaksi Mizan, Belajar Mudah Bahasa Al-Qur’an. Cet. III;
Bandung: Mizan, 1992.
7.al-Rajihy, Abduh. At-Tatbiiqu al-Nahwiyu. Beirut: Dar al-Nahdhah
al-Arabiyyah, 1729.
8.Surur, Mahmud Muhammad. Muhadarat fi al-Nahw wa al-Harf. Qahirah:
t.p., t.th.
[1]
Abduh
al-Rajihy, At-Tatbiiqu al-Nahwiyu (Beirut: Dar al-Nahdhah al-Arabiyyah,
1729), h. 393.
[2]
K.H. Moch Anwar
dan H. Anwar Abu Bakar, Ilmu Nahwu: terjemahan matan al-ajurumiyyah dan
‘imrithy berikut penjelasannya(Cek :6,
Bandung : Sinar Baru Algesindo, 1995),h. 112.
[3]
Muhammad Mahy al-Din Abdul Hamid, At-tuhfatunnasiyyah bi Syarh
Al-Muqaddimah Al-Juruumiyyah (Qahirah: Daruttalaai’ linasyr wattauzi’,
2009), h. 87.
[4]
Ahmad al-Hasyimi, Al-Qawaid al-Asasiyah al-Lughah al-Arabiyyah
(Beirut: Dar al-Kitab al-‘Ilmiyyah, 1971), h. 227.
[5]
Salimuddin A.
Rahman, Tata Bahasa Arab untuk Mempelajari Al-Qur’an (Cet. VII; Bandung:
Sinar Baru Algensindo, 2008), h. 188.
[7]
Abdullah Abbas Nadawi, Learn The Language of The Holy Qur’an,
terj. Tim Redaksi Mizan, Belajar Mudah Bahasa Al-Qur’an (Cet. III,
Bandung: Mizan, 1992), h. 351.
[9]
Nadawi,Learn,
h. 353.
[10]
Moch Anwar,Ilmu,h.
112.
[12]
Departemen Agama RI, Al-Qur’an dan Terjemahnya (Bandung: CV
Penerbit Diponegoro, 2011), h. 20.
No comments:
Post a Comment