ABDUL QAHIR AL JURJANI (w 474/471 H) ASH'ARIYA: AL NAZA'AH AL KALAMIYYAH WA TAJALIYATUHA FI AL TANZIR AL BALAGHI

Ahmad muhdhor, 19300016089 (2023) ABDUL QAHIR AL JURJANI (w 474/471 H) ASH'ARIYA: AL NAZA'AH AL KALAMIYYAH WA TAJALIYATUHA FI AL TANZIR AL BALAGHI. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Arabic rhetoric literature is still treated separately from its historical-intellectual context since it is read as final theories that are ready to be applied regardless of the internal structure that directs them. As a result, the criticism directed at rhetoric has moved away from the roots of the problem, namely its association with the theological debate since its establishment. Thus, this condition led to the obstruction of its renewal. Moreover, a claim negated the existence of Ash'ari-based rhetorical theory although 'Abd al-Qa>hir al-Jurja>ni> as rhetorician was an Ash'arian. Accordingly, it is necessary to elaborate on the theological roots of al-Jurja>ni>’s rhetorical project based on its superiority in the field and its position which has become a reference for rhetoricians nowadays. To elaborate on the problem in more detail, the following questions are formulated as follows: 1) How was Arabic rhetoric established, and why were its theorizations linked to theological concepts in its establishment period, despite their belonging to two different fields? 2) Why did 'Abd al-Qa>hir al-Jurja>ni> insist on rhetorical theorizing even though rhetorical theories were available then? 3) How was the theological tendency manifested in the rhetorical theorizing of 'Abd al-Qa>hir al-Jurja>ni>? 4) Despite al-Jurja>ni>'s success in constructing rhetorical theorization on the Ash'arite's theological discourse and the continuation of successors' works to his treatise, why did the rhetorical discontinuity occur in the rhetorical establishment after his? To answer these, the cases were analyzed through Foucault and Fairclough's discourse analysis model with the use of critical approaches to reading the Islamic heritage. It was because the Arabic rhetoric is a discourse that contained theories on the inimitability of the Qur'an formulated by theologians based on the paradigm of their affiliated theological schools, including al-Jurja>ni>’s rhetorical project. In the end, this research reached the following results: 1) Rhetoric is constructed as a thesis about the inimitability of the Qur'an with the background of debates among theologians, especially the Mu'tazilites and Ash'arites schools. Because of the authority of Islamic theology, the interdisciplinarity of Islamic heritage, and the fact that the issues of prophecy and revelation were theologic and rhetoric in content, rhetorical theorizations are attached to theological concepts.; 2) Despite the availability of rhetorical treatises at the time, al-Jurja>ni> insisted on doing rhetorical theorizing to challenge the Mu'tazilites' knowledge authority and gain influence in the public sphere, also to establish an independent authorized science in criticizing and evaluating texts, and because there were consequences of previous theories that were invalid according to him; 3) Al-Jurja>ni> succeeded in constructing the rhetorical theorization based on Ash’ari’s theological discourse. His Ash'ari tendency is evident through the duality of “word and meaning”; formulation of the concept of hermeneutic exegesis in the light of the Ash'ari school; the method of selecting the text that became the argument and examples of praxis; and representation of the opponent; 4) Despite this success and the continuation of works by those who followed his project, as well as his success in overcoming linguistic challenges, the discursive discontinuity occurred in the rhetorical establishment after him for two things: the exegetic character of the Arabic rhetorical treatises and the stability of the thought influence of Ash'ari creeds due to ideological entrenchment through the ages. In sum, these findings have proved the inaccuracy of those who negated the existence of Ash'ari-based rhetorical theory. These results also provided the right path for further research that wants to renew Arabic rhetoric properly based on its fundamental problems, as it enables him to identify the underlying problem behind the obstruction of renewal discourses. To add to the body of knowledge, they can identify the right context of the rhetorical theory formulation as well as separate the sacred and dogmatic character from it bypassing the duality of “superior and marginal”. Moreover, they can synchronize it with the opposite discourse since the polemic context disappeared and even integrated other discourses into the rhetorical mainstream discourse, or transform its formulation from reception to creativity.

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