أهلا بكم في مدونة الدكتور محمود إسماعيل صالح

الأحد، 29 ديسمبر 2013


أعمال مبنية على مدونات لغوية عربية
د/ محمود إسماعيل صالح
أستاذ اللسانيات التطبيقية ، جامعة الملك سعود



يلاحظ الدارس اللغوي أن ظاهرة الاستفادة من المدونات اللغوية تقليد قديم لدى اللغويين العرب ، حيث بني النحو والمعجم العربيين في ضوء النصوص المتاحة للعلماء في عصور مختلفة ، فالبحث الميداني الذي اتسمت به الدراسات اللغوية العربية في عصورها الأولى إنما هو نوع من الدرس المبني على المدونات اللغوية (أي مجموعات من النصوص) . ويتضح ذلك بجلاء في الاستشهادات التي يوردها علماء العربية من قرآن وحديث نبوي وشعر. فالعمل المبني على المدونات اللغوية لا يتطلب وجود مدونة محوسبة . كذلك لا بد من الإشارة إلى أن البحث في المدونة المحوسبة لايشترط أن يتم آليا . فالبحث اللغوي والمدونة اللغوية قد يتم في صور مختلفة : (1) مدونة يدوية وبحث يدوي (2) مدونة يدوية وبحث باستخدام الحاسوب في بعض جوانبه على الأقل (3) مدونة محوسبة وبحث يدوي أو شبه آلي (4) مدونة محوسبة وبحث آلي ، كالدراسة الإحصائية عن طريق المكشاف السياقي concordancer . ولكن يلاحظ أنه حتى في بعض أنواع البحث الآلي في المدونة المحوسبة لابد أحيانا من تدخل بشري (مثل وسم المشتركات اللفظية ) كما أشرنا إلى ذلك في حديثنا عن متطلبات الاستفادة من المدونات اللغوية.

الجمعة، 27 ديسمبر 2013


تعليم العربية لأغراض خاصة


أ.د. محمود إسماعيل صالح
اللغة لأغراض خاصة :

يعتبر مفهوم اللغة لأغراض خاصة مفهوما جديدا نسبيا في مجال الدراسات اللغوية . ويقصد منه الملامح التي تتميز بها اللغة في استعمالات المتخصصين في حقول المعرفة المختلفة ( كالعلوم البحت مثل الفيزياء أو الكيمياء أو الرياضيات والعلوم التطبيقية كالهندسة مثلا ) أو الممارسين لمهن خاصة (كالصحفيين ورجال القانون والأطباء وغيرهم) . ويمكننا هنا القول بأن هذا المصطلح بمعناه المذكور أعلاه ربما كان مرادفا لمصطلح اللغة الخاصة التي من أهم خصائصها مفرداتها الاصطلاحية التي لا يفهمها إلا أهل الفن نفسه كالنحويين والفقهاء وعلماء الفلك وهكذا .

ولكن الغالب في مثل هذه الأحوال أن نتحدث عن اللغة الخاصة التي تقابلها jargon   كما أن هناك من يتحدث عن اللغة الفرعية sub-language  للحديث عن هذه اللغة .
 

في سبيل خدمة اللغة العربية حاسوبيا:

التعاون بين اللغويين والحاسوبيين

د/ محمود إسماعيل صالح

أستاذ اللسانيات التطبيقية
 
(هذا نص ورقة كتبت في العام 1428هـ  /  2007م)
 
من ذاكرة التاريخ:

إن الحديث عن المعالجة الآلية للغة لحديث ذو شجون خاصة لإنسان  مثلي بدأ اهتمامه به منذ أكثر من أربعين عاما ، وذلك عندما زرت المعرض الدولي World Fair الذي عقد في عام 1965بمدينة نيويورك ودعاني ممثل شركة آي بي إم ليعرض علي إحدى معجزات الحاسوب ، وهو الترجمة الآلية من الروسية إلى الإنجليزية (على ما كانت عليه من حالة بدائية آنذاك ). ثم ترسخ اهتمامي باللغويات الحاسوبية عندما وصلت إلى جامعة جورج تاون في واشنطن ، حيث كانت المطور الرئيس لمشروع الترجمة الآلية المشار إليه أعلاه . فكان مقرر اللغويات الحاسوبية من المقررات التي عزمت على دراستها في الجامعة ، وقد فعلت .

لقد طرأت تغيرات كبيرة في شتى مجالات المعرفة ذات العلاقة منذ ذلك التاريخ : فاللسانيات ظهرت فيها اتجاهات ومدارس عديدة عاش بعضها وتطور وخبا نور بعضها . ومن أهم مدارسها المدرسة التوليدية التحويلية Transformational Generative Grammar ومشتقاتها وتطوراتها ، مثل النحو المعجمي الوظيفي Lexical Functional Grammar والتحكم والربط  Government and Government and Binding ونحو الحالة الإعرابية Case Grammar وغيرها، وقد كان لمعظم هذه الاتجاهات تأثيرها في اللسانيات الحاسوبية وتطبيقاتها المختلفة.
 


اللغة والهوية : منظور لساني اجتماعي

د. محمود إسماعيل صالح

أستاذ اللسانيات التطبيقية
المقدمة :

في دراسة قام بها باحثان في اللسانيات الاجتماعية في القاهرة ، طلب الباحثان من مجموعة من المصريين إعطاء رأيهم في متحدثين بالعربية الفصحى وبالعامية المصرية وبالإنجليزية بلكنة مصرية من حيث عدة صفات ، أهمها: الذكاء والقيادة والتدين والمحبوبية . وقد أورد الباحثان النتائج التي نلخصها فيما يلي:

حصل المتحدث بالفصحى أعلى الدرجات في جميع الصفات الأربع ، يليه المتحدث بالإنجليزية المصرية ، ثم المتحدث بالعامية المصرية ، علما بأن الاصوات الثلاثة كانت لنفس الأشخاص (دون علم المقيمين بذلك ، حيث استعملت طريقة التعمية المتبعة في مثل هذه الدراسات) وكانوا يتحدثون عن موضوع محايد عاطفيا ، حتى لا يتأثر المقيمون بموضوع الحديث.
 

الخميس، 26 ديسمبر 2013


اللغة العربية ومنزلتها بين لغات العالم

د/ محمود إسماعيل صالح

أستاذ اللسانيات التطبيقية

المقدمة:

يتحدث اللسانيون الاجتماعيون ، خاصة المهتمون منهم بالتخطيط اللغوي، عن عوامل وصفات عدة تؤثر في أهمية اللغة ومكانتها ومبررات اختيارها لغة رسمية في أي بلد أو منطقة معينة ، يمكننا أن نوجزها في النقاط  الثماني عشرة  التالية ، مع توضيح علاقة كل منها ومدى تطبيقه على اللغة العربية. من ثم نستطيع أن نحكم بصورة موضوعية على مكانة اللغة العربية في العالم ، مقارنة باللغات الأخرى.

إسهامات الدكتور/ محمد بن أحمد الرشيد يرحمه الله في خدمة اللغة العربية


 إسهامات الدكتور/ محمد بن أحمد الرشيد يرحمه الله في خدمة اللغة العربية

المقدمة:

في لقاء عقدته وزارة الثقافة والإعلام بمناسبة اليوم العالمي للغة العربية وكرمت فيها معالي الدكتور/ محمد أحمد الرشيد (وزير التربية والتعليم سابقا) يرحمه الله استمعت إلى المتحدثين في الحلقة النقاشية ، ومن بعدهم إلى عدد من المداخلات حول الدكتورالرشيد : أخلاقه ودوره في التعليم وإسهاماته المختلفة. ولكن ما أثار استغرابي ، بل وانزعاجي ، أن أحدا في يوم اللغة العربية لم يذكر الإسهامات الكبيرة للمغفور له في خدمة اللغة العربية .

 لذلك رأيت أن أبرز هذه الإسهامات الجليلة له في هذا المجال ، والتي علمت عنها بحكم مشاركتي فيها بشكل أو آخر. فنظرا لأن المرحوم كان يعمل دائما في صمت ، يبدو أن قلة من الناس يعرفون عن المشروعات التالية التي كان له دور فعال في إنجاحها:

الأربعاء، 25 ديسمبر 2013

الحاسوب واللغة والبحث اللغوي
 
المقدمة:
من الأمور التي لا يجهلها أحد أن الحاسوب هو أداة القرن الحالي دون منازع . فقد دخل تقريبا كل بيت ومؤسسة عامة وخاصة، وأدى استخدامه في مجالات الحياة العلمية والعملية إلى تطورات كبيرة في هذه الحقول المختلفة . ومن هذه المجالات ميدان اللغة التي تميز بها الإنسان عن سائر الحيوانات . ويستفاد من الحاسوب في النشاط اللغوي بوجوه متعددة ، يمكننا تلخيصها في ثلاث صور رئيسة هي: الاستعمال العام والاستعمال الخاص والبحث اللساني الحاسوبي المتخصص، إضافة إلى مجالات غير محددة المعالم . وسنتحدث عن كل في الصفحات التالية:

الثلاثاء، 24 ديسمبر 2013


The Promised Land:

Who Deserves It?
An Islamic Perspective
Prof. Mahmoud Isma'il Saleh
 “On that day the Lord made a covenant with Abram and said, "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates…” (Genesis 15: 18)

When we read this covenant of God with Prophet Abraham (PBUH), two very essential questions come to mind: Does this mean the promise was (1) for the Israelites and Jews exclusively and (2) under any circumstances? These are the TWO most important questions which should have been asked by the pious Christians and others who have been misled to understand that this covenant will be fulfilled at the hands of the unpious Jews of the State of Israel.

الأحد، 22 ديسمبر 2013


بسم الله الرحمن الرحيم


محمد (ص) : رحمة للعالمين
 

Muhammad: A Mercy to the Universes

...“We have not sent you (O Muhammad) except as a mercy to the universes.” (The Qur'an, 21: 107) This verse comes near the end of the Chapter of the Prophets which tells us the stories of the different prophets and messengers of God. A close look at this verse from the Qur'an states in the most emphatic manner this special mission of  Prophet Muhammad (PBUH), as can bee seen from the bold faced words. The Prophet is told by Allah that his sole mission is mercy to the worlds (al-aalamiin).

 In this short paper we will try to take a look at the life of Prophet Muhammad (PBU) and reports of his own teachings and actions that demonstrate this idea of him being a mercy to the universe(s). Since the Prophet's sayings and actions are reflections of Divine revelation (the Qur'an), reference will sometimes be made to relevant Qur'anic verses.
 
Universality of Muhammad's Message
 
The Qur;an is very explicit on this idea of the universality of the Message of Islam and Prophet Muhammad (PBUH). Among the many relevant verses are the following:
 “Say: O Mankind ! I am the messenger of God to you all.” (The Qur'an, 8:158) "And We have not sent you, [Muhammad], except to the whole of mankind as a bringer of glad tidings and a warner. But most of the people do not know." (The Qur'an, 34:28)
  In fact, Muhammad's message is directed to other rational beings, called "the Jinn" (beings invisible to man). We read in the Qur'an, for example:
“Say (O Muhammad): It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! It is a marvellous Qur’an, which guideth unto righteousness, so we believe in it and we ascribe no partner unto our Lord.” (72:1-2)
"And We directed to you, [Muhammad], a few of the Jinn, listening to the Qur'an. And when they attended it, they said, 'Listen attentively." And when it was concluded, they went back to their folk as warners. The said: '… O our people, respond to the Caller of God [Muhammad] and believe in him so that He [God] may forgive you your sins and protect you from a painful punishment."  (46: 28-31)
A Mercy to the Whole Universe
 As mentioned earlier, in the Chapter of the Prophets of the Holy Quar'an, we read: “We have not sent you (O Muhammad) except as a mercy to the universes" (The Qur'an, 21: 107).  Note the emphatic structure of the verse: "We have not … except as a mercy…" It is a well known fact that mercy is the motto of Islam (the religion of SALAAM, 'peace' which word is a part of the greeting used by Muslims all over the world). The words al-Rahman and al-Raheem, 'the Most Gracious/ the Beneficent/ Most Compassionate' and 'the Most Merciful' are the two Divine attributes of God most repeated by Muslims the world over. They are part of the expression used by them scores of times every day at the beginning of any good or important act, including eating, drinking, opening a book or writing a letter. The same expression, "In the Name of God, the Most Compassionate, the Most Merciful", is found before almost every chapter of the Holy Qur'an (all 114 chapters, except Chapter 9).  They are part of the Opening Chapter of the Qur'an, recited at least seventeen times per day by every Muslim in his formal prayers
 
Just before the end of Chapter 9 (The Chapter of Repentance), we read:
“There has come unto you a messenger, (one) of yourselves; grievous to him is your suffering; anxious is he over you, gentle to the believers, compassionate (merciful).” (9: 129). In Chapter 3, we read God addressing His prophet and messenger Muhammad:  “It was by some mercy of God that thou wast gentle to them; hadst thou been harsh and hard of heart, they would have sacattered from about thee. So pardon them, and pray for forgiveness for them, and take counsel with them in the affair; and when thou art resolved, put thy trust in God; surely God loves those who put their trust (in Him).” (3:159)
 Muhammad’s keen desire to guide people and his worry for their salvation is clearly indicated in the following verse. We read in the Qur'an Almighty God addressaing Prophet Muhammad (PBUH) “Yet perchance, if they believe not in this tiding, thou wilt consume thyself, following after them, with grief.” (18:6)
 
Referring to Jews and Christians, we read in the Qur'an,“Those who follow the Messenger, the illiterate Prophet [Muhammad], whom they find written down with them in the Torah and the Gospel, bidding them to honour, and forbidding them dishonour, making lawful for them the good things and making unlawful for them the bad things, and relieving them of their loads, and the fetters that were upon them. Those who believe in him and support and help him, and follow the light that has been sent down with him—they are the prosperers.” (The Qur'an, 7: 157)
 Examples of the Merciful and Compassionate Nature of Muhammad
 
1. General
 
In the Hadith ('traditions of Prophet Muhammad (PBUH), we read:
- "Have mercy on those on earth, you will receive mercy from the One in Heaven (God)."
- "Merciful people will receive mercy from God."
- "Surely, Allah is Gentle (rafiiqun), and He likes gentleness (ar-rifq) in all affairs."
- "People are like God's children. The best of you are the best to His children."
 
In a tradition of the Prophet (PBUH), we see him telling his companions and followers that he is to them like a man who has lit some fire. Moths and butterflies keep rushing into it, while the man strives to keep them away from the fire. Even devotion in worship would not stop Muhammad (PBUH) from giving priority to mercy and kindness. Once a follower of his complained that a leading companion used to stand for too long a time while leading a congregation in prayer. Was the said companion praised by the Prophet (PBUH)? No, he was chided and reminded that when one leads a congregation in prayer he should not make it too long, "because among the congregation might be the weak, the elderly and people who have things to take care of." 
2. Mercy and Kindness to Women
 
A well known teaching of Prophet Muhammad (PBUH), was: "The best of you is the best to his family, and I am the best to my family. His wife 'Ayshah reports that the Prophet used to be engaged in house chores for his wives whenever he was home, though he was the most honored person in the community and its leader. In one of his sayings he referred to women as fragile glass which requires gentle handling, “Be gentle to the fragile glass”.
 A Muslim is instructed in the Qur'an to be kind to his parents "And make yourself submissively gentle to them with compassion…"  (The Qur'an, 17: 24.)
 
However, parents are not equal in treatment when it comes to women. A man came to the Prophet Muhammad (PBUH) and asked: "Who of all people deserve good treatment from me?" The answer was: "Your mother." The man asked, "Then, who?" The Prophet (PBUH) responded, "Your mother." It was only after the third time that the man was told: "Then, your father."
 
Naturally, this is a reflection of the Divine injunction: "And We have enjoined man in respect of his parents… his mother bears him with failings upon failings and his weaning takes two years…" (The Qur'an, 31: 14). Even if the parents are disbelievers and strive to make a Muslim a disbeliever, this should not prevent him from being kind to his parents. We read: "And We have enjoined on man goodness to parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them, to Me is your return, so I will inform you of what you did." (The Qur'an, 29: 8).
 
With reference to daughters, Muhammad (PBUH) is reported to have said that if any man has female children, and he takes care of them until they are married off, they will be a shield for him from Hell-Fire (on the Day of Judgement).
 
Widows received a special attention from the Prophet of Islam (PBUH). He says in one of his traditions: "A person who looks after a widow or a poor person is like someone who fights for the Cause of God or prays all night and fasts all the day."
 
Even one's divorcee should receive honorable treatment. In the Qur'an we read: " Divorce may be (pronounced) twice, then keep [your divorcee] in good fellowship or let (them) go with kindness…" (the Qur'an, 2: 229).
 
3. Mercy and Kindness to Children
 
The Prophet Muhammad (PBUH) used to greet children he passes by, and wipe the head of some of them (as a gesture of kindness). He would interrupt his sermon and step down from the pulpit to help a granddaughter who was tripped by her dress in the mosque. Once he stayed for quite a while in his prostration. After the prayer he told his companions that he did so because his grandson had mounted his back, and the Prophet hated to disturb the child. So he waited in that position until his grandson climbed down from his back. Again, while the Prophet (PBUH) was leading a congregational prayer, he heard a baby crying. So, as he later told his companions, he hurried a little to finish the prayer in order for the mother to take care of her crying baby.
 While the Prophet was talking to one of his important visitors, the man commented (in a disapproving manner) on the Prophet's kissing his grandson, saying that he had a dozen children whom he had never kissed. What was Muhammad (PBUH)'s reaction? He said: "What can I do if God has removed mercy from your heart? God will not show mercy to those who do not show it to others."
 
4. Mercy and Kindness to Orphans
 
In a couple of the teaching of Prophet Muhammad (PBUH) we read that he said that whoever fosters an orphan will be the Prophet’s companion in Paradise. The exact wording indicating this is graphically given "like these two fingers (index and middle fingers) in Paradise." Naturally, this is in spirit of the Qur'anic injunctions regarding orphans and their rights, such as the ones we find in the Qur'an..
"And test the orphans until they attain puberty, then if you find in them maturity of intellect, turn over to them their property, and do not consume it extravegantly and hastily lest they attain to full age…" (The Qur'an, 4: 6).  Doing injustice to orphas is considered a grievous crime. We read in the Qur'an: "(As for) who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter buring fire." (Chapter 4: 10).
 Mercy and Kindness to Slaves and Servants
 Slaves are known throughout history and in different civilizations to have been the subject of suffering and to inhuman treatment, whether in 'civilized' Athens or Rome in the ancient times or in America and elsewhere before the enactment of the emancipation laws in the West.
 
 What did Muhammad (PBUH) say about that? We are told that Prophet Muhammad (PBUH) forbad his followers from mistreating their bondsmen and bondswomen to the extent that a slave may be set free if treated in a certain cruel manner. The master according to Prophet Muhammad (PBUH) has to be punished in a manner equal to the bodily harm he causes to his slaves. Not only that; even human dignity and psychological well being of slaves was taken care of by the merciful Prophet Muhammad (PBUH). He is reported to have said, "Do not say my slave boy or slave girl. Say my boy or girl." He instructed his followers to be good to their slaves, "For God made them your slaves. He could have made you theirs." He is also reported to have said: "Your slaves (or servants) are your brothers whom God has put under your control. Whoever has a brother under his control, let him feed him of what he eats himself and clothe him of what he wears."
 
"Do not ask your servants/ slaves to do things beyond their abilities. If you ask them to do something beyond their abilities, then help them with it."
 
Anas ibn Malik, a companion who served the Prophet (PBUH), says: "I have served the Prophet (PBUH) ten years. He never showed me a sign of annoyance. He never chided me for anything I did or I did not." In line with this, we read the Prophet (PBUH) teaching his followers: "When a servant of yours brings you food, unless you seat him with you (over it), give him a couple of bites from it. For it was he who had prepared it."
 
The Prophet of Mercy (PBUH), in fact, went even further when he said: "Whoever has a slave girl, brings her up, treats her well, then sets her free and marries her will get double rewards."
 
Merciful treatment of slaves, male and female, is clearly seen in the following quotation from the Qur'an which instructs believers to help slaves to gain freedom from slavery through a 'liberation agreement' with their masters as well the humane treatment of slave girls : "And (as for) those who ask for a liberation agreement from among those whom your right hands possess, give them the agreement if you know any good in them, and give them of the wealth of God , which He has given you, and do not compel your slave girls to prostitution while they desire to keep chaste…" (24: 33).
 
6. Mercy to Non-Muslim Citizens
 
Islam, since its inception, has always recognized freedom of belief and the rights of Jews and Christians, especially, to practice their own religion in an Islamic state. We read in the Qur'an, "Let there be no compulsion in religion for Truth has become clear from the wrong" (2: 256). Jews and Christians are given the special name of "People of the Book" (meaning followers of revealed scriptures). These non-Muslim citizens are called "dhimmis" (' people under Islamic State protection'). The Prophet of Islam (PBUH) was very careful to warn his followers of dealing with them in any unjust and offensive manner. He is reported to have said: "Whoever causes harm to a dhimmi I will be his opponent on the Day of Judgment.
7. Mercy to Enemies
 
Even the enemies of the Prophet enjoyed his mercy and kindness. At one of the most distressful moments of his life, when the Prophet was harassed by the Meccans and chased by children and slaves of the people of Taif who threw stones at him, Archangel Gabriel asked him if he needed his help to punish those harassing people, and the angel of mountains expressed readiness to crush them with the mountains of Mecca. What was Muhammad's response? He told him that he hoped that to those insolent people would be born offspring who believed in him. He also used to supplicate, "O God, give guidance to my people for they do not know [what is good for them].”
 Upon his victorious return to Mecca after 10 years of exile. He asked the Meccans, "What do you think I am going to do with you?" They knew that his gentle nature would not allow him to seek revenge and punishment for all their atrocities against him and the persecution of his followers, over a span of thirteen years, and the wars they had waged against them in the preceding nine years. They answered: "You are a generous brother and son of a generous brother." He said: "Go! You are free." Naturally, the Prophet Muhammad (PBUH) could have punished them, seeking justice. However, he preferred something better and showed them mercy instead. Therefore, he let them go without even a harsh word uttered against them. The Prophet Muhammad (PBUH) was acting on the Divine teaching. In the Qur'an we read: "And the retribution for an evil act is an equal evil one. But whoever forgives and makes reconciliation – his reward is with God. Indeed, He does not like wrong doing." (42:40)
 In fact, the Divine Book of Islam, the Qur'an, teaches Muslims to show justice and fairness even in dealing with hateful enemies. We read in the Qur'an: "Let not the hatred of a people make you swerve from justice. Be just for that is closest to God fearing and piety." (the Qur'an, 5:8)                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                       
8. Mercy to Animals
While the Prophet (PBUH) was sitting with his companions a bird came hovering over their heads, fluttering its wings. Muhammad (PBUH), the merciful Prophet, asked, "Who has taken the young ones of this bird?" He instructed that those chicks be immediately returned to their nest and mother.
 
In the traditions of Prophet Muhammad (PBUH), we read him saying that "a man entered Paradise on account of a thirsty dog. The man went down a well to drink from it. Upon climbing up he saw a dog showing the signs of thirst. So he went down, filled his boot with water and gave water to the dog to drink. Therefore, God caused the man to enter Jannah (Heaven)." One of the companions wondered, "Are we rewarded for helping dumb animals?" The Prophet (PBUH) answered: "There is a reward (in helping) any living being."
On the other hand, the Prophet (PBUH) warned that a womon went to Hell-Fire because of a cat. She locked up the cat, depriving it of food and preventing it from seeking food for itself. In fact, Muslims are told by Prophet Muhammad (PBUH) that if they plant anything, they will be rewarded every time a human or animal eats from it.
Animals, according to the Prophet of Islam (PBUH), should not be slaughtered except for food. Even then we should make the animal comfortable and use a sharp knife in order not to cause it any unnecessary suffering.
 9. Kindness and Moderation in Dealing with Other Beings
Even inanimate beings are protected by the Prophet of Mercy, Muhammad (PBUH). For example, he has forbidden cutting down trees unnecessrily, and he instructed his followers to conserve water, saying: "Do not waste water even if you are on the bank of a running river."
Even the coming of Doomsday should not prevent a person from enhancing the environment. The Prophet said: "If Doomsday comes while one of you is holding a shoot in his hand let him plant it."
 
 

جوانب من إعجاز القرآن الكريم

  Miraculous Aspects of the Holy Qur’an

Mahmoud Isma’il Saleh,

Professor of Applied Linguistics, King Saud University

Introduction

 
Different prophets and messengers of Allah were given miracles and signs as proofs of their prophethood. Abraham (pbuh), was saved from the fire into which he was thrown. “They cried: Burn him and stand by your gods, if ye will be doing. We said: O fire, be coolness and peace for Abraham! And they wished to set a snare for him, but We made them the greater losers.” (The Qur’an 21:68-70)

 
Moses was given many miraculous signs, two of which were: “Then he flung down his staff and lo! It was a serpent manifest. And he drew forth his hand (from his bosom) and lo! It was white for the beholders.”  (7: 107-8)

"فألقى عصاه فإذا هي ثعبان مبين، ونزع يده فإذا هي بيضاء للناظرين "

 In the contest with the wizards his staff swallowed up their works of wizardry. (The Qur’an 7: 115-119)

 
For Prophet David, “And We subdued the hills and the birds to hymn (God’s praise) along with David....” (The Qur’an 21:79)

"وسخّرنا مع داود الجبال يسبّحن والطير وكنا فاعلين "


For Prophet Solomon, Allah made the winds and the Jinn servants at his command, and he spoke to birds and understood the language of ants. (The Qur’an 27:16-18; 21: 81)

Jesus was given the ability to fashion out of clay the like of a bird, breathe into it and make it alive, cure the blind and the leper and raise the dead, all with God’s permission, as he declared. (The Qur’an 3: 49).

"إني أخلق لكم من الطين كهيئة الطير فأنفخ فيه فيكون طيرا بإذن الله وأبرىء الأكمه والأبرص وأحي الموتى بإذن الله".       

But all those miracles, however great they were, were only of temporal nature, witnessed only by the people who saw and met those great prophets of Allah, because their messages were limited both in time and space.


الجمعة، 20 ديسمبر 2013

التعبير الكتابي: تدريسه وتقويمه


التعبير الكتابي: تدريسه وتقويمه
د/ محمود إسماعيل صالح
أستاذ اللغويات التطبيقية ، ج م س
أنواع التعبير:
يمكننا أن نصنف التعبير إلى أنواع أهمها ما يلي:
أولا: التعبير الموجه:
يتم التوجيه بتزويد الطالب بالأفكار ، وربما بعض التراكيب والمفردات. ومن الوسائل المفيدة ما يلي:

أساليب معالجة لألفاظ الإسلامية في بعض المعاجم ثنائية اللغة


أساليب معالجة لألفاظ الإسلامية في  بعض المعاجم ثنائية اللغة

أ.د. محمود إسماعيل صالح (ج م س)

 

إذا ألقينا نظرة على بعض المعاجم الثنائية اللغة للألفاظ الإسلامية والقرآنية، نجد مايلي:

  أولا: معاجم من إعداد أجانب ومن في حكمهم :

(أ)  في معجمه "سلك البيان في مناقب القرآن" (John Penrice: A Dictionary and Glossary of the Koran)  - المؤلف بالانجليزية نلاحظ أن بنرايس الذي صدر معجمه في عام 1873م  يخاطب كما يبدو المستشرقين الناطقين بالانجليزية الذين لهم إلمام جيد باللغة العربية ليشرح لهم معاني ألفاظ القرآن الكريم . من ثم نجد أنه