عنوان المقالة [English]
Attention represents an important artistic characteristic in building highly expressive styles. Because it gives speech an artistic effect that ignites the mind of the recipient and stimulates his senses and feelings. So he finds the Arab accepting him and begging him. Because he feels that if the speech is transferred from one style to another, he hopes that it will be listened to again. The attention creates a shift in the linguistic style, to diversify the construction of artistic styles, and to suggest many rhetorical meanings. This is because the hadiths take place on the tongue of the most eloquent Arab - the Messenger (PBUH) - and are full of eloquence and eloquence. We find that there is a lot of confusion between pronouns, so that its meanings achieve complete eloquence and clarification, and the Prophet (PBUH) varied in his speech so as not to bore the addressee. He diversifies his style to expand his words, in order to make the intended meaning more eloquent and eloquent. He used stylistic characteristics in the event and meaning, changing the past tense to the present tense for a rhetorical purpose and artistic purpose. He also departed from the principle of grammatical correspondence between the adjective and what is described in number and type, as he intended in his expression to cause a shift in the grammatical system for rhetorical purposes. This study seeks to clarify the characteristic of attention in the holy hadiths, adopting the analytical-descriptive approach, seeking to answer these questions: How is attention revealed in the holy hadiths. The results of the research indicate that the motives for attention in pronouns may be similar or repeated between their different sections. Paying attention to the structure of the verb in the textual context leads to the formation of new semantic transformations and variables.
Keywords: The Noble Prophet, Holy Hadiths, Style, Rhetoric, Attention.
The sciences of Arabic are the repository of the secret of Arabic and the manifestation of its majesty. There is no virtue or merit in a speech except what it contains of its charms and deposited in it of its characteristics. There is no distinction or dominance of one speaker over another due to what he weaves of its wisps, breathes out of its magic, and avoids its ripening fruits. One of the types of eloquence is attention that stimulates the listener and awakens him to listen, as is the custom of writers in their fascination with speech and their behavior in it. If speech is transferred from one style to another style, it is better to refresh the listener’s activity and awaken him to listen to it than to conduct it according to one style. The soul is on the verge of loving the new and the transformation that gives the style an attractive elegance and the meaning an expressive revelation, which gives speech and poetry strength in influence and depth of expression. Paying attention as a rhetorical phenomenon is one of the manifestations of the rhetoric of religious texts, especially in the sacred hadiths. Therefore, rhetoric scholars were interested in studying them and devoted chapters to it in their rhetorical studies.
As for the hadith, it is everything that was narrated on the authority of the Prophet (PBUH) before and after the mission. Mostly, what is narrated on the authority of the Prophet (PBUH) after the prophecy, including words, actions, and reports, is the Sunnah of narratives on the authority of the Prophet (PBUH). Speech, action, and report, and the definite part is what was assigned to the followers. As for the Prophetic Hadith: it is what was added to the Messenger in word and meaning. Sometimes it is through the Prophet’s diligence and sometimes it is due to the revelation. It has been said that there is no difference between the holy Hadith and the Prophetic Hadith except with the useful indication that it is sacred for attention to it. As for the sacred hadith, it is what was added to the Messenger and attributed to the Lord of Glory, such as what the Messenger of God (PBUH) said, such as: The Messenger of God said about what was narrated from his Lord, or God Almighty said about what he narrated from the Messenger of God (PBUH), without worshiping his recitation.
The study of attention puts the student in front of new equations, as attention is indicated by various meanings, and by attention is indicated by different meanings, and this suggests that it is a term of concern, as it did not fulfill the condition of terminology, which is agreement. Convention “is the specific custom, which is the agreement of a people to give something a name after transferring it from its original subject for a reason between them, such as generality and specificity, or their sharing in a matter, or their similarity in a description, or other things.
Mostly among the majority of rhetoricians is the use of the sign of attention, and some of them said it is morphology, correction, objection, completion, departure, or the Arabic courage. Perhaps this multiplicity is due to their diligence in interpreting it, as there is no reference to which they return or a law that they control except their own diligence. For the same reason, we find those who used the sign of attention when they They separate the talk about him from his Qur’anic and poetic evidence. They use a range of functions such as return, departure, return, withdrawal, objection, completion, transition, turning, conjunction, digression, transfer, disposition, morphology, transformation, exit, and disposal.
The position of attention in the science of rhetoric was not among the matters agreed upon among rhetoricians. Some of them consider it to be one of the meanings, others consider it to be an explanation, and others consider it to be the magnificent, and it is most likely that it is one of the meanings because the meaning here is the basis of what the attention is based on, as we have seen. The term turning around was not the only one that was used to describe this phenomenon in the language, but rather it was accompanied by other terms, namely coloring the speech, speech, turning away (every turning around is turning away), and others that we have referred to.
The condition for attention, which is that the person being addressed is the same as the one being addressed, cannot be adopted at all for this phenomenon. Because the sections of attention mentioned by rhetoricians exceeded this condition in many places. The reasons for attention were not agreed upon by all rhetoricians, so the context played a major role in highlighting these reasons. One section of the categories of attention contains more than one motive of attention. One position may benefit glorification and another may benefit disdain, and both of them fall under one section of the sections of attention.
The motives for turning around in pronouns may be similar or repeated between different nouns, as turning around from speech to speech may lead to the benefit that the speaker himself or someone else turns away from speech to backbiting, and so on. I found that the motives cannot be confined or limited to a specific rule, but the benefit comes according to the place in which the attention is made, since the purpose that governs this attention is the intended meaning in these hadiths. Accordingly, I found that two or more types of attention shared the same motive. For example, as is shown through the analysis of the texts, the motive of caution, exaggeration, and clarification.
The consequence. Although the texts share this motive, I found that the benefit was not achieved through this participation, but rather it occurred through the text employing this aforementioned motive, but it performs its function in serving the content in which the attention was mentioned. There is no doubt that this content varies from one text to another. The texts in question, even if they share a motive, differ in the content that this motive leads to.
الكلمات الرئيسية [English]
پدیده التفات در احادیث قدسی
چکیده: التفات به عنوان یک ویژگی بلاغی در ساخت سبک اهمیت بسیار دارد. زیرا به گفتار جلوه ای هنری می بخشد که ذهن گیرنده را شعله ور می کند و حواس و احساسات او را تحریک می کند. لذاعرب آن را می پذیرد و از آن کمک می گیرد. چرا که احساس می کند که اگر گفتار از سبکی به سبک دیگر منتقل شود، امیدوار است که دوباره به آن گوش داده شود. التفات، تغییر در سبک زبانی ایجاد میکند تا ساخت سبکهای هنری را متنوع کند و معانی بلاغی زیادی را مطرح کند. از آنجا که احادیث قدسی بر زبان فصیح ترین اعراب - رسول (ص) – جاری شده، مملو از فصاحت و بلاغت است. آنها سرشار از التفات در ضمایر است تا معانی آن به فصاحت و وضوح کامل به مخاطب برسد. پیامبر (ص) به گفتار خویش تنوع بخشیده تا مخاطب را خسته نکند. ایشان سبک گفتاری خویش را متنوع می کنند تا کلام خود را بسط و معنای مورد نظر را گویاتر و شیواتر کنند. در کلام ایشان ویژگی های سبکی برای اهداف بلاغی و هنری به کار می رود. فعل ماضی به مضارع تغییر می کند. در این حیطه، کلام همچنین از اصل مطابقت دستوری بین صفت و آنچه در عدد و نوع توصیف شده است، به جهت مقاصد بلاغی که باعث تغییر در نظام دستوری شود خارج می شود. این پژوهش به دنبال تبیین ویژگی التفات در احادیث قدسی با اتخاذ رویکرد تحلیلی - توصیفی است و در پی پاسخگویی به این سؤال است که التفات در احادیث قدسی چگونه تجلی یافته است؟ نتایج تحقیق نشان میدهد که انگیزههای التفات در ضمایر ممکن است بین بخشهای مختلف آنها مشابه بوده یا تکرار شوند. توجه به ساختار فعل در بافت متنی منجر به شکل گیری دگرگونی ها و متغیرهای معنایی جدید شده است.
کلیدواژه ها: پیامبر اکرم، احادیث قدسی، سبک، بلاغت، التفات.
تاریخ دریافت:29/1/1402 تاریخ پذیرش:17/4/1402