Internalization Of Arabic Syntactic In The Interpretation Of Legal Verses

Purpose : This study aims to explore the works of Islamic scholars in the fields of fiqh, Arabic language, and books of interpretation to find out the process of the scholars internalizing Arabic syntax in establishing shari'ah law. Design/ methods/approach: In this study, a descriptive qualitative approach is used to examine how Arabic syntax influences the interpretation of Quranic legal verses and the formulation of Sharia law. It includes an extensive literature review and textual analysis of primary texts like the Quran and Hadith, as well as secondary sources in the fields of fiqh and Arabic language. The research primarily relies on qualitative data, employing content analysis to identify themes and patterns in the internalization of Arabic syntax by Islamic scholars, enhancing our understanding of its impact on legal interpretations in Islamic jurisprudence. Findings : The study finds that subtle aspects of Arabic grammar, such as word order, verb tense, and sentence structure, significantly affect the derivation of legal rulings. These syntactic elements often lead to diverse interpretations, impacting the formulation of Islamic law across different schools of thought. Research implications : One of the key contributions of this research is the demonstration of how Arabic syntax serves as more than a linguistic tool; it is a critical component in the hermeneutics of Islamic law. This insight is pivotal for scholars, legal practitioners, and students of Islamic studies, offering a deeper appreciation of the complexity involved in interpreting sacred texts.


Introduction
Arabic syntax has an important role in understanding religious texts.This is because the influence of a word on Arabic grammar can lead to the intended purpose according to the word that is connected with it in Arabic syntax. 1 Syntax in the Qur'an began during the time of Ali R.A., who ruled Abu Aswad ad-Duwali to establish several rules to maintain the integrity of the Arabic language. 2In fact, in Arabic, there are word units that change, namely those that are dominated by nouns (ism) and verbs (fi'l), and there are also prepositional words (letters) where there is no change in the form at all. 3 It is the arrangement of words in sentences or between other sentences that will give rise to grammatical meanings so that if one misunderstands the text, the intended meaning will be different from what is desired.
Al-Quran and Hadith as the sources of Islamic law, 4 and both are widely interpreted by religious experts with various products.As a rule, not just anyone can interpret verses or laws.There are devices that must be met to do it all.Arabic language knowledge is considered a basic tool that must be mastered by anyone who interprets these religious texts. 5So strict is Islam in establishing Shari'a law and interpreting the Quran, one of the conditions that must be met by mufassir in determining the law must be mastery of the Arabic language, which is in seventh place because Manna al-Qatthan thinks someone will not understand the grammatical meaning of Arabic in al-Qur'an.Al-Quran and hadith except by understanding Arabic and its derivatives, 6 even this requirement takes precedence over the requirement of mastering knowledge related to the science of interpretation.
Arabic language knowledge, in this case, Arabic syntax, is considered a skill that must be possessed by people who want to establish Shari'a law based on references to the Al-Quran and Hadith because Arabic for Muslims is considered to have become part of an Islamic entity. 7However, in legal decisions, it is rarely found that the basis for the consideration of the stipulation is the result of an analysis of the Arabic science of the text.What is mostly found is a legal determination based on fiqh rules, asbab nuzul, explanations of interpretation, and hadith scholars. 8It is almost difficult to find fiqh works whose source of determination is based on an analysis of Arabic science.
This oddity is what attracts the author to investigate further.On the other hand, Arabic language knowledge is defined as the main or basic ability to interpret verses and legal hadiths, but on the other hand, books on fiqh law very rarely contain considerations for their determination based on linguistic analysis.It would be a shame if the Arabic language did not play a role in ijtihad, even though knowledge of Arabic is needed in analyzing the meaning of the texts of the Quran as formulated by Islamic jurists (ushuliyyah) after the Companions. 9It is this observation result that makes the writer want to prove that Arabic syntax really has an important role in establishing Shari'a law.The role of this Arabic syntax is indeed not much discussed in contemporary fiqh books but is mostly contained in classic and main books.
These main books that the author will use as an object to find forms of internalization of the Islamic scholars of Arabic syntax in the interpretation of legal verses.In the classical era, the creation of the ijtihad method of the Salaf abounded 5 Nurjana Nurjana, "Peran Bahasa Arab Dalam Pengembangan Ilmu Pengetahuan Dan Peradaban Islam," Jurnal Literasiologi 8, no. 4 (2022), https://doi.org/10.47783/literasiologi.v8i4.393. 6Manna Al-Qatthan, Mabahits Fi Ulumi Al-Quran, 3 ed.(Kairo: Maktabah Al-Ma'arif, 2000).and was unlimited, while the quantity of legal texts was limited.Something that is not limited will not be covered by that which is limited. 10he researcher formulates the problem of this research in the form of a discrepancy between the conditions for scholars who have authority in interpreting legal verses, namely in the form of ability in the field of Arabic language science and the non-appearance of linguistic analysis in literacy of the source of the determination of the law itself.
This study aims to prove that knowledge of Arabic is a consideration in interpreting legal verses.So from this research, it is expected to be able to scientifically prove the process of internalizing Arabic syntax in legal verses.Related to the study of Internalization using the syntactic theory of Arabic scholars in the interpretation of legal verses.
Few academics have researched the role of Arabic linguistics in the process of establishing shari'a law or in internalizing legal verses.Moreover, the direct focus is on the internalization of Arabic syntax in legal verses.Several studies are similar to this study, for example, An article with the title: "The Relation Between Arabic Linguistics and Islamic Legal Reasoning." 11This article only highlights the relationship between the science of Arabic and the determination of Shari'a law from the perspective of ushul fiqh.This is different from what the author will do.Namely, the internalization of Arabic syntax in the interpretation of legal verses from an Arabic linguistic perspective.

Method
This research adopts a descriptive qualitative approach to delve into the complex role of Arabic syntax in the interpretation of legal verses in the Quran, emphasizing the necessity for a profound understanding of the contextual intricacies.The study will explore the works of scholars in the fields of fiqh (Islamic jurisprudence), the Arabic language, and interpretation books to comprehend how Islamic scholars internalize Arabic syntax in formulating Sharia law.The methodology includes an extensive literature review, examining scholarly works on Arabic syntax, Quranic exegesis, and Islamic jurisprudence, encompassing classical and contemporary texts, as well as academic journals and articles.Alongside this, textual analysis of the Quran and Hadith is conducted to ascertain the influence of Arabic syntax in legal interpretations.
Data collection comprises document analysis of primary texts like the Quran and Hadith, and secondary sources such as scholarly commentaries and articles. 10 This research is grounded in qualitative data,12 predominantly derived from the works of scholars, which will be thoroughly analyzed based on the theory of Arabic syntax.The data analysis employs content analysis to systematically categorize and examine the data, aiming to unearth patterns, themes, and nuances in how Arabic syntax molds legal interpretations.This includes a comparative analysis across various Islamic schools of thought and detailed case studies highlighting instances where Arabic syntax significantly influences legal rulings.This comprehensive approach enriches the overall understanding of the study, contributing significantly to the fields of Islamic jurisprudence and Arabic linguistic studies.

A. Arabic Syntax Semantics
Talking about language, it will not be separated from the elements of meaning in every word spoken.To be able to understand the elements of meaning contained in language, linguistics plays an important role because linguistics is the study of a language; with it, we can understand the meaning of a language from words; the science that studies meaning in language is called semantics. 13In the study of semantics, meaning as an object has a place, it can be found at all levels that build each other up, some are at the phonological level, morphological level, and syntax. 14he scope of semantics cannot be separated from the use of words and sentences that will end in a meaning. 15Generating meaning is the value of a language that is directly related to pronunciation ‫,)لفظ(‬ word structure ‫,)تركيب(‬ and word context ‫)شياق(‬ in situations and conditions when applied. 16This shows that the meaning of a word in a language cannot be separated and will continue to coexist with its origin, namely from the root, designation, and context of use. In every language, including Arabic, we often encounter a relationship of meaning and semantic relations between a word or other language unit and another word or language unit.The relationship or relationship of meaning concerns the similarity of meaning (synonymy; al-tarāduf), the opposite of meaning (antonym), and the duality of meaning (polysemy; musytaroku al lafdzi and ambiguity).Coverage of meaning (hyponymy), disorder of meaning (homonymy; isytarᾱk al lafzi), excess of meaning (redundancy) and so on. 17rrangement between sentences in sentences or between sentences in clauses or discourse in Arabic is a study of nahw science.In fact, this relationship does not only give rise to grammatical meanings but also influences the final line of each word, which is then called I'rab. 18Aisyah Chalik defines syntax as part of grammar, which examines the structure of phrases and sentences. 19The syntactical functions in Arabic are according to type, 20 in three forms: The categories of Arabic syntax are divided into three, namely isim (noun), fi'il (verb), and letters (preposition).These three are called ‫الكلمة‬ ‫أقسم‬ types of sentences.It can be ascertained that all the syntactic functions of the Arabic language above are categorized as isim.However, it is often found that the fi'il category is already in the form of a number.Arabic syntactic relations give birth to what is known as a number.And this number can be divided by two: the number of Ismiyyah ‫اجلملة(‬ ‫)اإلمسية‬ and the number of Fi'liyyah ‫الفعلية(‬ ‫)اجلملة‬ Meanwhile, there is also what is called the semi-sum of ‫اجلملة‬ ‫شبه‬ in simple terms, what is meant by the number of ismiyah is a sentence that starts with the word ism.In other words, a sentence consisting of mubtada' and khobar.Conversely, what is meant by the number of fi'liyah is every sentence that begins with the word fi'il or in other words composed of fi'il and fa'il.While syibhul sums are sentences composed of jar plus majrur and dzhorof plus mudhafun ilaih.So it can be ascertained that the main things in an Arabic language are mubtada' and fi'il.Meanwhile, if there is mubtada', there must be news; the same goes for fi'il; if there is fi'il, then there must be fa'il.

B. Methods of Legal Interpretation of Language Patterns
Muslim thinkers have written many styles of interpretation, one of which was mentioned by a Muslim scholar in his book, namely Muḥammad Ḥusain al-Zahabi, who said, "There is a tendency from them to insist that the patterns, which are the tendencies of the commentators, only exist in the method of interpretation of al-Taḥlilī."21Meanwhile, the habit of a mufassir in interpreting the Quran will have a tendency to greatly influence the purpose of interpretation through the ability and knowledge of the interpreter, so from this understanding, it does not rule out the possibility that there are various styles in the method of interpretation, one of which is the method of interpreting the style of language or commentary.
Linguistic interpretation or al-Tafsir al-Lughawi is an interpretation that tries to explain the meanings of the Quran by using linguistic principles through an Arabic syntactic-semantic interpretation, including epistemology, morphology, lexical, grammatical, and rhetorical. 22In addition, the study of al-Tafsir al-Lughawi cannot be separated from the discussion of literature through Arabic poetry.The reason for the emergence of al-Tafsir al-Lughawi is due to a large number of non-Arabic Muslims and their lack of skills in exploring the beauty of the Arabic language of the Quran so al-Tafsir al-Lughawi was born, which has existed since the renewal period. 23nterpretation with a language style is an interpretation of bi al-Ra'yi (ratio) which arises because of the scientific discipline that the interpreter is involved in. 24al-Tafsir al-Lughawi will usually appear prominent or dominate in discussions about ṡaraf, istiqaq, nahw, arguments from Arabic (such as Syair), and uslub-uslub Arabic. 25mam Zamakhsari is one of the prominent scholars who has a language style in his commentary book called Tafsir al-Kassyāf.
The specialty of the Lughowi style, when Imam Zamakhsyari interpreted legal verses, did not only focus on language issues but also had a touch of fiqh style.For example, in the word ( ‫اهن‬ ‫بو‬ ‫اضر‬ ‫,)و‬ Imam Zamakhsyari gives an interpretation that a punch that is justified in verse above is a punch that does not cause harm (ghair mubarriḥ), namely a punch that does not injure, does not break bones and does not damage the face. 26Tafsir al-Kassyāf by Imam Zamakhsyari is an example of the work of an Arab linguistic scholar who wanted to prove the beauty of the miraculous aspect of the Quran from the Balaghah-Lughhowi style with his view as a scholar with expertise in Arabic.

C. Harfu Jar and Its Influence on Legal Internalization
Harf in Arabic syntax is one of the words (Arabic: kalimah).The other two are Ism and Fi'l.Unlike Ism and Fi'l, Harf cannot undergo any change in form or I'rab (Mabni; Fixed).Harf also cannot show its own meaning but is tied to other words so that it becomes a perfect sentence. 27Understanding the meaning of Harf in the arrangement of Arabic sentences requires broad insight in order to find a meaning that is in accordance with the intended meaning.A comprehensive study of the meaning of the Harf is needed because, in many cases, the Harfu Jar is the main determinant of the meaning of the Qur'anic verses.Abdul Wahab Abdussalam emphasized that Ma'ani Harf's study is part of the problem of linguistic bias that needs attention. 28This illustrates that Harf has a role as an influential word component in Arabic sentence construction.Harf guides the direction of the meaning intended by the word Ism (noun) and the word Fi'l (verb).Therefore, Harf (preposition) is a word component that must be considered in understanding the meaning of the text.Al-Ashri (Dar Al-Manar, 2000). 28Khairul Nasution, "Ma'ani Al-Huruf Dan Implikasinya Terhadap Ijtihad," Al-Qadha 5 (2018): 1-8, https://doi.org/10.32505/qadha.v5i2.1115.
In the Quran there are many examples of the use of Harfu al-Jar.Its use often experiences an exchange (ta'awwud) from Harf to another harf, which has implications for changing its basic meaning.It is for this reason that the experts on nahw (Arabic syntax) provide various definitions of understanding regarding the semantics of Harfu Jar, including Zakaria bin Ahmad Kurkhi, Al-Farra', and Ibn al-Qayyim.Harfu Jar in Arabic has an important role in forming sentence structure and meaning in sentences.Harfu Jar's grammatical meanings make it rich in meaning.This shows that Harfu Jar has a very large function in Arabic syntax.

Jar letters and their influence on legal internalization 1. Harfu Jar Ila ( ‫إىل‬ ) Determines the Law of Washing Hands During Wudu
The basic meaning of the letters Jar Ila is the end of the goal that is temporal, and the "end" is indeed the goal ‫ومقطعه"‬ ‫هنايته‬ ‫الشيء‬ ‫وغاية‬ ‫ية،‬ ‫الزمان‬ ‫الغاية‬ ‫."انتهاء‬ 29 An example of the semantic letter Jar Ila in the Al-Quran which influences the determination of law, is about washing hands when performing ablution.According to the existing Nahw theory, the letter ‫)إىل(‬ in His word ‫افق(‬ ‫املر‬ ‫)إىل‬ indicates at the end of the segment in place ‫املكانية"‬ ‫الغاية‬ ‫انتهاء‬ ‫على‬ ‫."دالة‬Because the word ‫)إىل(‬ shows meaning in the temporal segment as well as there is something that shows the meaning in the place segment.This led to protests issued from the first group most of the Nuhat experts had explained that there was no law that entered after the arrival of the letter ‫)إىل(‬ and what came before the letter ‫.)إىل(‬The law was also different when there was no proximity ‫ينة"‬ ‫القر‬ ‫عدم‬ ‫عند‬ ‫قبلها‬ ‫فيها‬ ‫بعدها‬ ‫ما‬ ‫دخول‬ ‫."عدم‬Because when there is a purpose for something, then it is out of the law, then ‫)املرفق(‬ it does not enter the person who is obliged to wash his hands because he has the The description of magic in the verse above provides an understanding that learning magic is forbidden, and even learning magic is absolutely forbidden, according to Imam Malik, Imam Ahmad, and some Ahnaf and Ibn Hazm. 40oking through the Nahw lens, the order of the sentence ‫السحر(‬ ‫اس‬ ‫الن‬ ‫)يعلمون‬ shows the ‫حال‬ (states) of ‫او(‬ ‫)الو‬ in ‫ا(‬ ‫,)كفرو‬ which describes its Fail ‫.)الفاعل(‬The position ‫)احلال(‬ will be tied to the perpetrator, namely Fa'il, as there is an attachment to the dhommah in the singular form of the dhommah vowel on the letter wawu ‫ا(‬ ‫.)كفرو‬The fi'il is a form of Fi'il Madi, namely fi'il, which explains that they are already in a state of disbelief due to teaching people magic.So, teaching it makes them disbelievers.Because that makes them infidels, then the practice of teaching and studying them is forbidden.
There are also some Nahw experts who argue that the sentence arrangement in this verse is abbreviated as Badal ‫)البدل(‬ in the sentence ‫ا(‬ ‫.)كفرو‬As for badal, its use here is because there is a similarity built between disbelief and magic by combining the two as an act ‫.)شعوذة(‬ Badal is considered by some of these scholars, so magic makes them infidels; some of them are disbelievers, or those related to disbelief become infidels.There are two views which both support the argument for the prohibition of magic: 1) This is because, from the number of sentences, all the terms al-hal ‫)حال(‬ have been determined by the nuhat experts, 41 then the ma'rifah are close together, because of the dhomir and sentence structure after al-ma'rifah al-ahwal (a known state), namely the form becomes khobariyyah, without a sign of acceptance, and does not include the meaning amazed, and binds by planting it on the binder, namely dhomir.2) Some Nahw experts allow ibdal (substitute) wording of mufrad (singular) sentences.Those who allow it are; Ibn Jinni, Az-Zamaksyari, and Ibn Malik, 42 based on the argument from Arabic poetry: " ً ‫ة‬ ‫ا‬ ‫حاج‬ ِ ‫ابملدينة‬ ‫أشكو‬ ‫للا‬ ‫إىل‬ ‫يلتقيان‬ ‫كيف‬ ‫رى‬ ‫ا‬ ‫ُخ‬ ‫أ‬ ‫وابلشام‬ " ‫رى‬ ‫ا‬ ‫ٌخ‬ ‫أ‬ ‫,)و‬ i.e., ‫التقائهما(‬ ‫تعذر‬ ‫حاجتني‬ ‫هاتني‬ ‫)أشكو‬ "I complained about two unfulfilled needs and there was nothing wrong with this example of the ibdal as long as the point is that from badal informs listeners by combining badal and badal minhu. 44Then the listener knows that two desires are not fulfilled from the word: ( ً ‫ة‬ ‫ا‬ ‫)حاج‬ which he refers to as al-mabdul minhu, and from ‫يلتقيان(‬ ‫)كيف‬ which he refers to as al-badal, and when the badal sentence comes, it becomes a mufrad sentence. 45and everything preceded by the sentence strengthens the prohibition of learning magic and teaching magic.

Conclusion
The determination of law in Islam is very strict.A person is required to fulfill certain requirements, such as having qualified Arabic language skills to understand the text of the Quran and establish Sharia law.It is clear that in viewing legal verses, Arab linguistic scholars are oriented toward syntactical rules, semantics, balaghah, and even Arabic poetry.This shows that the process of the scholars (ulama) internalizing Arabic syntax in establishing sharia law is strengthened by the language of the Al-Quran itself.
The strength of Arabic linguistic knowledge in studying legal verses through the science of Arabic opens the door of insight to us on the reasons from the views of language scholars in interpreting legal verses such as the arrangement of Arabic sentences; letters, ism, and fi'il that have influence and produce meaning and strengthen a person in determining the law on legal verses, such as: 1.The letter jar Ila ‫)إىل(‬ determines the ruling on washing hands while performing ablution 2. The letter jar Ba ‫)ب(‬ determines the ruling on washing the head Analysis of the position of hal ‫)احلال(‬ in the sentence structure of ism and fail in determining the law of studying and teaching witchcraft.