خصائص التشبيه القرآني و توظيفها في إعداد المواد الدراسية في البلاغة : دراسة وصفية و تطويرية

الملخص EN

Viewed from the rhetorical and i’jaz perspectives, Qur’anic text reserves the highest, unparalleled importance.

Tasybih (Arabic simile) is used to convey various Qur’an and how to utilize these elements in the effort to develop Balaghah learning materials.

This descriptive-qualitative research aimed to elucidate and describe the characteristics of Qur’anic simile (Tasybih) to be discovered from the entire 218 Qur’anic corpuses.

In the next phase the descriptive data were thoroughly studied by referring to the preceding study on the existing Balaghah books currently in use, plus a separate study on students’ need analysis.

The findings of the research are Qur’anic Tasybih has its own (1) Structural characteristics.

The predominant themes of the Tasybih verses evolve around the issues of akidah (principles of religious observance), syariah (Islamic trade law), akhlak (morality and self-conduct), the Prophet and his propethic characteristics, the universe and doomsday.

Among Qur’anic Tasybih elements are musyabbah (tenor), musyabbah bih (vehicle), adat tasybih (comparison marker), and meanings in different contexts.

Tasybih in the Holy Al-Quran not only has distinct structures and meanings, but also carry literary elements and supreme educational values.

For such reasons, structural, semantic and literary studies of the Holy Al-Qur’an are needed to guide us and help us delve into the deepest meanings the holy book carries.

Structural study is the most basic and essential type of study that precedes the other types of study.

Next, semantic study is needed in order to help us understand the textual meanings of the holy book.

Literary study helps us grasp the beautiful expressions behind the figurative languages of Qur’anic Tasybih.

Tasybih is lavish with literary elements that affect human souls while at the same time exhibit the effortless lexical and structural harmony that blends seamlessly with the exegesis.

The research aimed to describe and to analyze the characteristics of structural, semantic and literary elements of the holy Al- Qur’anic Tasybih.

(3) From the logical, emotional and aesthetical perspectives, Qur’anic Tasybih has literary characteristics, each of which is intricately linked to the others to create a kind of beauty that defies human thought and only result in total, unquestioning obedience in human endeavor to perform their moral duty of amar makruf nahi mungkar (human struggle for universal virtue and eternal fight against evil).

The outcomes of this research have their practical application which is the prospect for developing Balaghah books or learning materials.

Balaghah is an essential part of literary instruction, and for that reason, Tasybih learning largely focuses on the understanding of grammar and meaning as well as literary elements while at the same time introducing the underlying principles of Tasybih.

It is expected that Arabic language educators not wajh syibh (motifs of comparison).

Musyabbah and musyabbah bih are always stated explicitly in all comparisons.

The majority of Qur’anic adat tasybih are also stated explicitly.

On the other hand, the majority of Qur’anic wajh syibh is stated implicitly.

Tasybih Al-Quran are intended to provide explanation (Tasybih bayaniy) and revelation (Tasybih burhaniy).

Based on the prevailing taxonomy, the majority of Qur’anic Tasybih Al-Quran fall into the category of Tasybih ghairu dhimniy, Mursal mujmal (open simile), Ghairu baligh, Ghairu maqlub, musyabbah bih hissiy, Murakkab, and Tamtsil.

Most of Qur’anic verses that carry tasybih elements were revealed to the Prophet in Makkah (makiyyah) and less were to be discovered in Qur’anic surah revealed to Prophet Muhammad Madinah (madaniyyah).

(2) Semantic characteristics as evidenced by the semantic meanings of the keywords and their range of meanings.

Such semantic analyses can explain the local and universal meanings of theignore the noble place that Balaghah has earned in literary education that aims to promote and inculcate students’ sense of literature through the time-honored regiment of reading comprehension.

Within this framework (plus the fact that time allocation for discussion on Tasybih is far from enough) it would be a good idea for Arabic language educators to try to simplify their explanation on the principles, definition and classification of Tasybih and do their very their best not to separate this figurative speech from the texts under discussion.

It is hoped that the outcomes of this research can be useful for the learning of Balaghah.

For the future researchers with keen interest in this issue it is advised that they study the structural, semantic and literary elements from the other branches of Balaghah; Ma’ani, Badi’, and Bayan (except Tasybih).

Balaghah learning materials developers should pay close attention to the most predominant approach in Qur’anic studies that serves as the benchmark of good quality in textbook development.