الحوار الحِجاجي في قصة نوح (عليه السلام)

Abstract

لقرآن الكريم كلمة الله المعجزة، المنزَّلة على نبينا محمد صلى الله عليه وسلم، جاء لإرساء قواعد العقيدة الإسلامية والتمكين للدين الإسلامي الذي أقرّته كلُّ الرسالات. وقد شكّل هذا القرآن، بكل مكوناته، مادةً للبحث عن مكامن الإعجاز فيه، ومنها الحوار بكل أشكاله ومستوياته، إذ يشكّل أحد ركائز القصص القرآني الذي يُعتبر بدوره إحدى الآليات التي اعتمدها الخطاب القرآني لإرساء تلك العقيدة. ومن هذا المنطلق تأتي مقاربتنا للحوار الحجاجي في القصص القرآني للبحث في خصائص هذا الحوار من منظور تداولي.

تنقسم هذه المقاربة إلى قسمين: قسم نظري يعرض مفاهيم التداولية وإجراءاتها، وقسم تطبيقي يتمثّل تلك الإجراءات النظرية ويحاول استقراءها في المدونة. وقد ركّزنا على الحجاج الذي يُعتبر المجال الأوسع للتداولية، من خلال تركيزه على الإقناع الذي يُعدّ هدف الحجاج وغايته.

إن الخطاب القرآني الذي يعتمد القصص كاستراتيجية للتأثير في المتلقي الأول، الرسول صلى الله عليه وسلم، يتجاوز هذا المتلقي إلى متلقٍّ لانهائي، الأمر الذي يعطي للقرآن الكريم، وبالتالي لهذا القصص بما في ذلك الحوار، خصوصيته.

The Noble Qur’an, the miraculous word of God revealed to our Prophet Muhammad, may God’s prayers and peace be upon him, came to lay the foundations of the Islamic faith and the empowerment of the Islamic religion, which was approved by all the messages; This Qur’an - with all its components - formed a material to search for the miracles in it, including dialogue in all its forms and levels, as it constitutes one of the pillars of the Qur’anic stories, which in turn is considered one of the mechanisms adopted by the Qur’anic discourse to establish that belief. Characteristics of this dialogue from a pragmatic perspective. This approach is divided into two parts: a theoretical section that presents pragmatic concepts and procedures, and an applied section that represents these theoretical procedures and tries to extrapolate them in the corpus. The Qur’anic discourse that adopts stories as a strategy to influence the first recipient, the prophet, may God bless him and grant him peace, transcends this recipient into an infinite recipient, which gives the Holy Qur’an - and consequently to these stories, including the dialogue - its specificity. Our approach seeks to answer a set of questions, the most important of which are: What are the pragmatic dimensions of this argumentative discourse? Where is its argumentation and, accordingly, its influential function? Is it possible to adopt pragmatism - as a modern approach - to study a Quranic discourse that has its own peculiarity. To answer these questions, we took a model from the Qur’anic stories through the argumentative dialogue in the story of Noah, peace be upon him, where we tried to study this dialogue through the only saying material that comes after (he-called-prayed) as we studied and analyzed all the dialogue, even if its parties multiplied to begin with From the stage of commissioning to the stage of punishment, meaning dumping those who have wronged and empowering Noah, peace be upon him, and those who believe in his calling. We divided our research into an introduction that dealt with the articulated lines of the research and three chapters. The first chapter was devoted to defining the procedural concepts of pragmatic action, where we focused on what could be invested in the practical side, such as speech acts, the implications of speech, dialogue entailment, and the rules of communication. As for the second and third chapters, we have devoted them to the practical aspect, where the second chapter deals with the verbs of speech and the implications of saying through our extrapolation of verbal actions from the commissioning stage to the penalty phase, i.e. drowning those who wronged and empowering Noah and those who believed in his calling. As for the third chapter, we focused on the evidential structure of the argumentative dialogue in the story of Noah, peace be upon him, as well as the issues involved in it. We conclude the research with a conclusion that presents the most important findings of the research.