خصائص الحوار في القرآن الكريم

Abstract EN

The discourse is a dialogue that takes place between two persons or more.

It has, as syntax, linguistic, style, coherence secrets that cannot be surrounded unless go deeply through its mystery and meditating its meaning.

Discourse is a technical style helps in imaging the history and retelling it as if it is present time.

The Quran’s discourse and its content of thought and senses go in two paths: The First: Violence or roughness as it is the case in the discourse of Adams’ sons, where vocabularies are conflicting to locate proper sites in the discourse.

The end of this discourse was murder.

The Second: the softness, hardness and righteousness advice; as is the case with Allah and His prophets and messengers, the discourse among prophets and messengers and their nations; the discourse among believers and disbelievers.

The recipient can dissolve secrets of the linguistic, style and coherence discourse through its syntax characters and context reading.

For example, in the discourse among the Treasury Minister (Azziz) and his wife and Prophet Josef (Peace be upon him), we can find that the calling pronoun was omitted.

The reasons behind this were secrets; for example, the event is in need to be hidden in the chests, should not be declared and it must forecast the conditions of the Treasury Minister.

It gave images for his pains and discomfort when he discovered the reality of the event and had the evidence and the bright prove that his wife wanted to seduce Josef (Peace be upon him).

During the discourse between the believer of Pharaoh’s family and his people, there is replacement for the prepositions (from pharaoh’s family) with the verbal phrase (hides his belief).

The purpose behind this replacement is to show the Care of Allah and his Sustaining to Moses (peace be upon him) and his gratitude to make one of the tribe of Pharaoh to maintain the prophet and his message, to defend Moses, disputed, discussed with their people, warned them by the threats of the Justice Day.

The style of omission has wide space in the Quran’s discourse, as is the case with Moses’ discourse with Allah.

Moses makes the ownership to him only, which shows the abundance of the psychological tensions.

The sorrows, sadness, complaining to Allah, sighing, and kind hearting are representing by Mercy and granting Victory.

The demand style in discourse of Shuaib with his people is a strong order to them to change their social conduct.

This demand has understating and convincing functions, which are moving far away from corruption as far as ideology, conduct and belief.