الإشارات السميائية في قصة موسى عليه السلام في القرآن الكريم.

Abstract

Semiotic signs are an arrangement of meaning and an indefinite series of denotations that are susceptible of being read in different and innovative ways, contributing to human communication and enriching the human culture by broadening the communicative field. Semiotic signs are based on linguistic signs, and what makes them a rich field of semantic study is their ability to express the denotations and cultural values of society, which they can express connotatively, contrary to the verbal language that cannot bear the burden of the human group’s heritage and its historical memory. As a result of the foregoing, the human group must convey its messages and codes through symbols. Novelists adopted a basic tenet in narrative work, namely a language where the cultural and ideological dimensions are reduced to different views that penetrate the political, ethical, and authoritative aspects and transformed into signs and symbols with a significant ideological dimension that posits diverse views about social issues. The present research attempts to address semiotic signs in one of the best Quranic narratives, namely the story of Prophet Moses, which is featured by its peculiar inimitable text, its language laden with words, signs, and connotations, which draw one’s attention to seek clarification of its unexpressed aims with hints full of performance, while conveying meaning with the simplest words and the most eloquent brevity that long phrases and sentences fail to. Reference has been made in the present research to the story of Prophet Moses as depicted in the different Surat of the Quran, a multiplicity of source that endowed the story with a highly rich discourse, highlighting consciousness, breeding thoughts, stimulating narrative systems and the aesthetics of meaning through dense narrative structures. The research begins with an initiation that gives a background about human communication, presenting the concepts of verbal and non-verbal communication, for semiotic signs constitute one of the languages used in communication through movements and mimics that man produces and uses to express his emotions and conveys his thoughts to his entourage. Historically, man used signs to communicate before using sounds and words. Then in an introductory chapter, the meaning of the terms semiotics and sign is delimited, starting from the linguistic meaning, the heritage meaning drawn from books on rhetoric and criticism, the meaning as used in the Quran and Hadith, to a conceptual and terminological delimitation. In the second chapter, entitled “The Narrative Structure in the Story of Prophet Moses”, the Quranic Narrative has been taken into account, since the story told in the Quran is a narrative in its own, with its situated events and external dimensions of time and place that moved the events, a duo whose interaction results in meanings and denotations that make the historical aspect realistic, which ultimately serve the ends and religious aims sought and the morale to be drawn from the story. The third chapter, entitled “The Linguistic Structure in the Story of Prophet Moses”, deals with the linguistic form, which reveals the inner side of personalities, their psychology, and the reflection of their sayings on their deeds, and describes the place and the events happening. therin, thus facilitating the receiver’s comprehension of the development of the narration and the artistic and real sequencing of time and their overlapping. It also portrays scenes in a way out of the ordinary, not in a manner man has been accustomed to, causing the monotony of events to be shaken, while rendering such events more open to denotation and filled with suspense. The fourth chapter, entitled “The Semiotic Signs in the Story of Prophet Moses”, deals with the different meanings yielded by the narrative’s series, in their being a system allowing different possible interpretations by receivers. The chapter seeks to explore the psychological aims and intellectual dimensions as manifested in the human model and the confluence of the material factors in conveying the message and its educational dimensions, whether in an Egyptian era that exposed the life of some people, a nation and a prophet, or an Israeli era that exposed the behavioral attitudes of some individuals and a community. The conclusion sums up the most important findings that the research has reached.