تغليب المذكر على المؤنث نحوياً والواقع اللغوي (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
التغلیب ظاهره لغویه متمیّزه، تلجأ إلیها اللغه بعض الأحیان لاعتبارات متعدده، لا تخرج عن إطار اللغه، أی لا تحمل قیما غیر لغویه، بل تجری ضوابطها حسب القوانین اللغویه. والتغلیب المقصود هو تغلیب المذکر على المؤنث أو التغلیب النحوی الذی یُذیب المؤنث فی المذکر، ویخفیه، حیث لا یُرى منه شیء. ومنهج البحث هو المنهج الوصفی. أما هدف البحث، فهو إثبات أنّ مسأله تغلیب المذکر على المؤنث غیر موجوده فی الخطاب النحوی العربی، ولا تعدو أن تکون من اختراع النحاه الذین تأثّروا بمؤثّرات من خارج اللغه، غافلین عن الصیغه العامه التی یشترک فیها المذکر والمؤنث ولا رجحان لأحدهما على الآخر. ولتحقیق هذا الهدف، تناول البحث بعض العناوین بالدراسه، من قبیل: النحو العربی بین الوصفیه والمعیاریه، والصیغه العامه، والنظره الدونیه للمرأه بما فی ذلک وأد البنات، وقیمومه الرجل على المرأه، والخطاب القرآنی. وقد خرج البحث بنتائج، أهمها: أنّ التغلیب النحوی غیر موجود فی العربیه، بل الموجود هو صیغه عامه یندمج فیها المذکر والمؤنث، وأنّ أهمّ أسباب التغلیب هو الاختصار أو التسهیل أو ما یسمّى بقانون السهوله والیسر الذی نراه متفشّیا فی کثیر من الظواهر اللغویه. وهناک حاجه ملحه لتمحیص الدرس النحوی وتنقیته، مما علق به من علوم غیر لغویه وتغییر نظره النحو العربی من المعیاریه إلى الوصفیه.The Grammatical Predominance of Masculine Over Feminine and the Linguistic Reality
Predominance is a distinct linguistic phenomenon to which the language sometimes resorts to multiple considerations that do not go outside the framework of the language, that is, it does not carry non-linguistic values, rather, its controls are carried out according to linguistic principles. The intended predominance is the predominance of the masculine over the feminine or the grammatical predominance that dissolves the feminine in the masculine and hides it so that nothing of it is visible. The aim of the research is to prove that the issue of the masculine predominance over the feminine does not exist in the Arabic grammatical discourse and is nothing more than the invention of grammarians who were influenced by influences from outside the language, oblivious to the general form in which the masculine and feminine share, and that there is no preference for one over the other. To achieve this goal, some topics such as Arabic grammar between descriptive and normative, the general formula, the inferior view of women including female infanticide, the value of men over women, and the Qur’anic discourse were studied.
Many researchers naively looked at the subject of male predominance over female and took it for granted and made various accusations in the Arabic language, the worst of which was its incompleteness.
The aim of this research is to prove that there is no issue of the predominance of males over females in grammatical Arabic discourse, but what exists is a general form in which males and females are partners in which one does not have superiority over the other. In order to achieve this goal, this research asked the following three research questions:
1) What are the most important reasons for grammatical predominance?
2) What is the method of scrutinizing the grammar lesson and purifying it from the non-linguistic effects of other sciences?
3) Why should we change the view from prescriptivism to descriptive?
The importance and necessity of the research come from the fact that it is an attempt to correct the dominant view of the grammatical predominance and change the meaning that has always been associated with it, which is the superiority of men over women or males in relation to females.
Many published texts have discussed the rejection of grammatical predominance. In response to the "Male is the Origin" category, Nawal Al-Saadawi has written his book titled "Female is the Origin". In her book ‘The Absent Language - Toward a Genderless Language’, Zulaikha Abu-Risha considers the Arabic language as against women when it equates the woman with an animal in the feminine sound plural (as cited in Nasr, 2022, p. 4). In his book: ‘Circles of Fear: A Reading in Women's Discourse’, he attributes the roots of racism that women face in our Arab societies to the structure of the Arabic language (Nasr, 2022, p. 2).
The research method used in this study is a descriptive method that extracts data from sources and categorizes it in preparation for analysis.
Some researchers have presented new viewpoints in confirming or rejecting the rule of subjugation, some of which we will show below:
Noor Al-Huda (2021) in his research Patriarchal System in Arabic Grammar expressed his viewpoints and presented strong and frank opinions, such as ‘masculinity is higher than femininity’, considering the Arabic language as a part of religion and “the predominance of men is not only a linguistic phenomenon but also a divine law that lives in Many of its sensory or moral manifestations follow it”.
The research titled Masculine Dominance over Females in Quranic Discourse (Muhammad Abu Zayd, 2010) defends the dominance of males in the Holy Quran and studies the verses of male dominance on women, considering that distinguishing men from women is doubtful and that differentiation is for the benefit of women.
The saying that the male is grammatically superior to the female when they are together does not have a linguistic origin, but its roots go back to the culture of the pre-Islamic society. The most important component of that culture is the way women are looked at. Islam did not intend to eradicate it all at once because this custom was common, rather it sought to eradicate it gradually, and for this purpose, it used two theoretical and practical methods. In the theoretical aspect, we see many noble verses and noble hadiths that confirm a woman is a human being who enjoys all the human rights that God has given her. In practical terms, the life of the Prophet (PBUH) is the best proof of the position of women in Islam. Two women had a significant impact on his life, one was his wife Khadijah Kobra (AS) and the other was his daughter Fatemeh al-Zahra (AS).
The position of women before Islam was not distinguished among Arabs in general, which explains the negative view of some people toward women not only before Islam, but also after Islam. If we follow the verses that include all Muslims or people, more generally, in the Holy Quran, we find them of the type of speech that does not include gender. It is clear that the speech in the noble verses was common to both men and women.
The conclusion of the present research is that the Arabic language does not favor the masculine over the feminine. The evidence is that there are masculine nouns that have feminine signs, feminine nouns without feminine signs, and there are proper nouns shared between masculine and feminine. It was also found that predominance is a linguistic phenomenon that the language sometimes resorts to several considerations and reasons that are inside the framework of the language, the most important of which is brevity or ease or what is called the law of ease, and this is a matter that we can see in many linguistic phenomena. The grammatical predominance of the masculine over the feminine when they gather together does not exist in the linguistic discourse. But there is a general form in which the masculine and feminine participate and there is no preference for either of them and this confirms the nature of the Arabic language. The Arabic language has assigned the pronoun (ana) for the singular speaker, and the pronoun (nahno) for the plural speaker whether it is masculine or feminine. This also applies to the subject of (Muthanna), both the addressee (cuma) and the absentee (huma). In the application of these pronouns, the Arabic language does not distinguish between masculine and feminine.
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