Özet:

In Arabic language, indication in noun clauses can be the noun, while it can also be the indicative verb consisting of verbs or derivative nouns. Indication being the derivative noun or verb carrying the pronoun of the subject necessitates the introduction of the musnad ilayhi in terms of rhetoric. The epigrams this introduction will add to the sentence vary based on the musnad ilayhi being a word expressing negation, positivity, ma'rifah, nakirah or umum. The introduction of the musnad ilayhi to the indicative verb with the preposition nafy expresses the meaning of unanimous restriction, and such a sentence necessitates the action being committed by another. In the case of the musnad ilayhi being the ma'rifah, it expresses introductory restriction with the intent of specialization in regard to the context of the sentence, while in other cases it expresses taqawwi predication (reinforcement) originating from the repetition of isnad. When the addressee corresponds to the verb and has a different verdict regarding the subject, the restriction takes place through the introduction of the musnad ilayhi with the purpose of qasr al-ifrad or qasr alqalb. In the case that the musnad ilayhi is unknown, the introduction expresses unanimous restriction while the approaches of al-Sakkaki and other imams differ in terms of the reason for this restriction. al-Sakkaki attributed the expression of the restriction of musnad ilayhi to the pronoun and nakirah to the fact that they can be regarded as spiritual subjects, and to the fact that this acknowledgment takes place actively. The rhetoric imams after al-Sakkaki adopted this condition and took the views of al-Jurjani as the basis in terms of the indicative verb. The meaning to be added to the sentence in the case of words stating generality, such as all and whole, being musnad ilayhi and being restricted was discussed among the subjects of rhetoric with the effect of the disciplines of usul and logic. Based on the rule of “restriction is worth more than reiteration", Ibn-Nazim argues that in a negative sentence, these words transform general negation (umûmu’s-salb) into partial negation (salbi’l-umûm), and partial negation into general negation. al-Qazwini and other rhetoric scholars criticize Ibn-Nazim in terms of evidence, and attribute the scope of negation to being before or after the nafy preposition, as stated by al-Jurjani. Rhetoric imams adopted the approach of al-Jurjani, primarily due to the fact that they regarded his views as being more suitable for the placement, conception and use of language.

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