اَلْقَوَاسِمُ اَلْمُشْتَرَكَةُ بَيْنَ عِلْمِ اَلْبَلَاغَةِ وَالدَّعْوَةِ اَلْإِسْلَامِيَّةِ " اَلْجُزْءُ اَلْأَوَّلُ "

تَهْدِفُ هَذِهِ اَلْوَرَقَةُ اَلْبَحْثِيَّةُ إِلَى اَلْكَشْفِ عَنْ عَلَاقَةِ اَلْبَلَاغَةِ بِالدَّعْوَةِ، وَالدَّاعِيَةُ ، وَالْخِطَابِ اَلدَّعْوَىِّ ، ضِمْنَ مَشْرُوعٍ بَلَاغِيٍّ يَهْدِفُ إِلَى رَبْطِ اَلْبَلَاغَةِ اَلْعَرَبِيَّةِ بِالْمُجْتَمَعِ وَالْمُسَاهَمَةِ فِي حَلِّ مُشْكِلَاتِهِ وَعِلَاجِ أَدْوَائِهِ؛ مِنْ خِلَالِ بَحْثِ اَلْقَوَاسِمِ اَلْمُشْتَرَكَةِ بَيْنَ اَلْبَلَاغَةِ وَالدَّعْوَةِ، وَصِنَاعَةِ اَلدَّاعِيَةِ ، بِدَايَةَ مِنْ اَلْحَدِيثِ عَنْ هَيْئَتِهِ اَلَّتِي يَجِبُ أَنْ يَكُونَ عَلَيْهَا وَتَمَامِ آلَةِ اَلْبَيَانِ عِنْدَهُ ، وَالْعُيُوبِ اَلْمُخِلَّةِ بِفَصَاحَتِهِ ، وَمُرُورًا بِالْحَدِيثِ عَنْ مُلَاءمَةِ اَلْمَقَامِ وَمُرَاعَاةِ أَحْوَالِ اَلْمُسْتَمِعِينَ وَالزَّمَانِ وَالْمَكَانِ، وَانْتِهَاءً بِالْحَدِيثِ عَنْ وَسَائِلِ اَلْإِقْنَاعِ اَلْبَلَاغِيِّ فِي اَلْخِطَابِ اَلدَّعْوِيِّ- كَالْإِقْنَاعِ اَلْمَنْطِقِيّ ، وَالْبُرْهَانِيِّ ، وَمَبْدَأِ اَلْقِيَاسِ، وَالْإِقْنَاعِ اَلْعَاطِفِيِّ ، اَلْقَائِمَ عَلَى اَلِاسْتِخْدَامِ اَلْوَاعِي لِلُّغَةِ ؛ مِنْ خِلَالِ بَعْضِ اَلْمَبَاحِثِ اَلْبَلَاغِيَّةِ؛ كَالتَّشْبِيهِ، وَالْمَجَازِ، وَتَجَاهُلِ اَلْعَارِفِ،  وَالْمَذْهَبِ اَلْكَلَامِيِّ ، وَرَدِّ اَلْعَجُزِ عَلَى اَلصَّدْرِ ، وَالطِّبَاقِ ، وَالْمُقَابَلَةِ . . . إِلَخْ - ثُمَّ بَيَانِ غَايَةِ اَلْإِقْنَاعِ اَلْخَطَابِيِّ ، وَشَمِلَ اَلْحَدِيثَ عَنْ اَلْإِمْتَاعِ وَالْإِقْنَاعِ وَالِاسْتِمَالَةِ وَالِانْخِرَاطِ وَالتَّغْيِيرِ، وانتهى البحث إلى أنه لا سبيل إلى معرفة وجوه إعجاز القرآن الكريم البلاغية إلا بتَدَبُّرِ مَعَانِي اَلْقُرْآنِ وَفَهْمِ أَسَالِيبِهِ وَالِاهْتِمَامِ بِتَنْمِيَةِ الذوق البلاغي؛ لِمَا يُمَثِّلُهُ اَلذَّوْقُ اَلْبَيَانِيُّ مِنْ رَكِيزَةٍ أَسَاسِيَّةٍ فِي فَهْمِ كَثِيرٍ مِنْ أُمُورِ اَلْعَقِيدَةِ اَلَّتِي قَدْ تَلْتَبِسُ عَلَى اَلنَّاسِ ، وَكَشْفِ اَلْأَحْكَامِ اَلشَّرْعِيَّةِ اَلَّتِي لَا تَقِفُ عِنْدَ حُدُودِ اَلنَّصِّ، كما خلص-أيضا- إلى أن قَضِيَّةُ اَلتَّأْوِيلِ في البلاغة العربية " اَلْمَجَازِ " قائمة في مجملها عَلَى اَلتَّوَاصُلِ، وَالْمُرَادُ بِالتَّوَاصُلِ: مُخَاطَبَةُ اَلْجُمْهُورِ بِمَا يَعْرِفُ، فَلَا يُخَاطَبُ بِـ"الْمَجَازِ" مَنْ لَا يَعْرِفُ اَلْمَجَازَ، وَمِنْ هُنَا أَيْضًا اِشْتَرَطَ اَلْبَلَاغِيُّونَ مَعْرِفَةَ اِصْطِلَاحِ اَلتَّخَاطُبِ: أَيْ مَا اصْطَلَحَ عَلَيْهِ اَلنَّاسُ، وَهَذَا ظَاهِرٌ فِي تَعْرِيفِ اَلْمُتَأَخِّرِينَ لِلْمَجَازِ، كما توصل البحث إلى أنَّ ـ" اصطلاح التخاطب" هو المحكُّ والمعيار الذي يقيس كل من البلاغي والداعية كلامه عليه، ويوصي البحث بمزيد من الدراسة في القواسك المشتركة بين علم البلاغة والدعوة الإسلامية.
This is the way of the urbanism to reveal the relationship of the rhetoric with the supplication, the preacher, the speech, the rhetoric, It aims to link Arabic eloquence with society and contribute to solving its problems and treating its ailments; By examining the common aspects between rhetoric, advocacy, and the preacher industry Beginning with talking about his form, which he should have, and the perfection of his instrument of eloquence, and the defects that impair his eloquence, and passing through talking about the appropriateness of the place and taking into account the conditions of the listeners, time and place, and ending with talking about the means of rhetorical persuasion in the preaching discourse, such as logical persuasion, and demonstrative, and the principle of analogy, and emotional persuasion, which is based on the conscious use of language; through some rhetorical investigations; Such as similes, metaphors, ignoring the gnostic, the rhetorical doctrine, responding to impotence on the chest, counterpoint, and interview. . . Etc. - Then the purpose of rhetorical persuasion was clarified, and it included talk about enjoyment, persuasion, co-optation, engagement, and engagement,    The research concluded that there is no way to know the aspects of the rhetorical miraculousness of the Noble Qur’an except by contemplating the meanings of the Qur’an, understanding its methods, and paying attention to developing the rhetorical taste. Because rhetorical flair represents a fundamental pillar in understanding many matters of faith that may be confusing to people and revealing legal rulings that do not stop at the limits of the text. He also concluded that the issue of interpretation in metaphorical Arabic rhetoric is based in its entirety on communication,  Addressing the public with what is known, so he does not address the metaphor who does not know the metaphor, and from here also the rhetoricians stipulated knowledge of the term of communication: that is, what the people agreed upon, and this is apparent in the definition of the latecomers of the metaphor. And the preacher speaks to him, and recommends research, and recommends research for further study in the commonalities between the science of rhetoric and the Islamic call