الاستفهام في سورة يوسف : دراسة لسانية تداولية

Abstract EN

Proposes to treat the concept of interrogation, to understand it from its linguistic and terminological angles, and to detect its two modes of expression, namely the meaning proper or real and the figurative or metaphorical sense and to grasp its importance to inform and argue in the communicative act and its effects of persuasion.

Etymologically, the Arabic word "el istifham" means the search for understanding.

Similarly, on the terminology side, the word refers to this attitude of collecting information on a specific object / subject.

This in no way excludes the possibility that the one who interrupts could be well informed on the question which he poses but which, all the same, aspires to require in another sense.

Multiple senses which would, of course, be contextually determined and which can express the psychological state or emotional of this applicant.

This plethora of meaning is conceived in rhetorical studies as rhetorical goals / objectives or eloquence assignments.

It would still be necessary for the rhetoricians to grasp the concept of interrogation in a double dimension of that of the proper use that makes prevail the real or usual aspect and that of the figurative use that makes prevail the metaphorical aspect.

While interrogation in its own or real sense rather objects the question in its natural order that is not ready for any metaphorical figuration and aimed essentially at the search for understanding and the desire to reveal the mysterious, the questioning in the figurative sense, lends itself to other objectives or rhetorical assignments which are very diversified but which can be surrounded by the context, and of which it is the subject of Arabic rhetoric in general and Koranic in particular, or the it is argued for its benefits to argue and convince.

Indeed, the two forms of interrogation, that is to say the interrogation in its own or real aspect, and the interrogation in its figurative or metaphorical aspect, are present in the Surat of Youssef.

This presence has, indeed, , provided a fulcrum of great importance in the communication and informational operation.

It is obvious that this usual physiology has created a timely atmosphere or develops the dialogue between the characters of the story, so we hear a dialogue between Youssef and his brother, or between Youssef and the prisoners.

As there is on the other side the dialogue which begins soon Jacob (peace be upon him) and his sons, sometimes between the brothers of Youssef them -Same.

The interrogation in its proper and actual dimension in Youssef's surah is a form of questioning, or rather, this attitude of wanting to know, like the question posed by the king to women, concerning the incident of the attempt to seduction: "what was your intention, when you stew seduce to seduce Youssef", reveals that the one who interrupts was essentially trying to find out about the incident and to seize details.

However, the interrogation in its figurative or metaphorical aspect in the sura seized under the different assignments of eloquonce that is an affirmation or a negation, a reproach or a repugnance or a call of attention, constitutes an impregnable range in our study.Nothing more because it is commonly believed that the figured dimension of the interrogation is, at first glance, an asset on the establishment of dialogue processes.

This is obvious in the passage or Youssef interrogue the two prisoners "what is better a miltitude of divinities or a single God, supreme domineering", the interrogation proves to be a proof is an argument of the existence of a God who has no equal.

As a result, interrogation is revealed as a style or a constructive form of contribution, perative or vocative, of paramount importance in the process of dialogue and persecution which the sender is forced to use.