Journal of Xi'an University of Architecture & Technology Issn No : 1006-7930

Breaking the Discussion Rules Debates of (Abdullah Bin Abbas with Caliph Bin Al-Khattab) As a Model

Assistant Prof. Dr. Jabbar Ihlayyil Zghayira Assistant Prof. Dr. Nahla Abdullah Khalaf b a College of Education for Humanities, Wasit University, Iraq b Department of Language, College of Education for Humanities, Wasit University, Iraq

D.wroodnoore @gmail.com

Abstract This research deals with the dialogue rules set by (Grace), which are usually violated while preserving the principle of cooperation, which ensures the continuation of the understandable process between the two pillars of the deliberative process, and then the ambiguity in the dialogue or ambiguity in ideas is eliminated. Debates for (Abdullah bin Abbas with Omar bin Al-Khattab) will serve as a template for this research, as it violates the principle of cooperation, while at the same time maintaining mutual understanding between the speaker and the recipient.

Keywords: Abdullah Bin Abbas, Ambiguity, Cooperation

I. INTRODUCTION performance information regarding the context, or A- The Principle of Cooperation and Its as a group of knowledge and beliefs, and the system Subsidiary Rules: of representations of the reference world, its Paul Grice set four rules in what he called "talk interpretations and calendars (2). show," which was built on "that people in their 3. Logical competence: It is the one that “the dialogues may mean more than they say, and they speaker also uses when he builds his logical may mean the opposite of what they say, so he made evidence” (3). all his concern to clarify the difference between 4. Communicative, communicative what is said." What is meant is what the words and competence: It is waving the phrase instead of phrases mean wit their verbal value, and what is declaring it, i.e. the metaphor instead of the truth in meant is what the speaker wants to inform the saying. listener indirectly (1),

Assuming the recipient knows the intention of the These competencies are essential pillars - from speaker, and for this reason the meaning is required. our point of view - because they stimulate the As for the speaker, it depends on the meaning of the speaker on the freedom to express intentionality following: with implicit deeds, and they are not new to Arabic, 1. Linguistic language proficiency: relates to but they are from their core and common in them, the grammar of the language in which the speech is but most of the language is metaphor, and most made. Therefore, this competence must be achieved speakers conspire behind their sayings, Ibn Jani by the addressee, as well as by the speaker. says: Know that most language with its 2. Encyclopedic competence: It is one of the contemplation is a metaphor, not a fact, and that is competencies that gained great importance from the the general verbs towards the rise of Zaid and the ancient linguists, and it is defined as "a large age of Omer and set out for human beings and the reservoir that includes external expressive summer came and defeated the winter. Do you not

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see that the verb is benefiting from the meaning of reader may fall. They are four rules that violate a lot, nationality? All do and how it is, which is gender while preserving the principle of cooperation, which and sex all apply The past and all the present and all ensures the continuation of the conceptual process the coming creatures from everyone who was found between the two pillars of the deliberative process. to be resurrection and it is known that he does not So, as long as the speaker maintains the principle of meet for one person (at one time) nor in a hundred cooperation and violates one of the rules branching thousand years the multiplication of all resurrection from the principle of cooperation, there is no under the illusion. ambiguity in the dialogue or confusion in the ideas, understanding and intention of the speaker. As for This is impossible for everyone who has a core. No Abdullah bin Abbas, the distant and prostrate truth, but rather it is the position of the whole testified with his knowledge, morals and attributes, subject of some to widen and exaggerate and and it is sufficient for him that the Messenger of likened a little to a lot "(4). Dialogue is a God said in it: “And the nation’s inking of this deliberative principle that helps the speaker to say servant is Abdullah Bin Abbas” (6). And he called more than he means, or means other than what he him, saying: “Oh God, understand it in religion, and speaks literally (5); And it is through dialogue teach it to interpret” (7). principles that establish the process of making a It is noteworthy that was not one of successful speech based on conveying the intention the politicians who was interested in her request, that the speaker wants to the recipient without and even rejected a position offered to him by the confusion or ambiguity that would mistake the Caliph Omar bin Al-Khattab (8). This matter helps recipient and provide him with what does not mean us in explaining what we will go to in the meanings the speaker. We have to know that the text that the required in his debates, just as his status that he speaker is writing is subject to many considerations enjoys may be of assistance to him in responding to that the reader must take into account, and these those who are superior to him, it is not possible for considerations may be available in the linguistic a person like Ibn Abbas to change the truth of the context, and may be in the external context. truth declared or waved by it, and waving It is what The focus of this research will be on the external concerns us in this research. Emphasis will be context, which is a major reason why it is difficult placed on his debates with Caliph Omar bin Al- to unveil the meanings that the speaker deliberately Khattab to reveal the necessities it contains, relying thumbs down for a number of reasons, including in this on the linguistic context consisting of what is personal, including what is fear, or flattery, structural and lexical components and everything because some people are naturally inclined to that helps lift the veil on one of the meanings, and flattery, for a need they want to fulfill. Among the the external context if the need arises (9). As for the reasons is a principle that the speaker adheres to, in methodology used in these debates, it is to supply order to violate the rules of dialogue for him. And the entire debate, then what was required of the we will represent the dialogue rules that (Grace) put meanings, what was violated in the rules. in the debates of Ibn Abbas, to be more clear and upright, and away from the confusion in which the

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II. THE FIRST DEBATE: said: Do. When I went to live, he was ashamed of Omar ibn al-Khattab said: "O Ibn Abbas, do you me, so he said: O son of Abbas, your place! By God, know what to prevent Qomkm them after I am a shepherd of your truth, who loves what he - peace be upon him -? I hated to has secreted. So I said: O Commander of the answer him I said that I did not know the Faithful, I have a right for you and for every Muslim, Commander of the Faithful Adrini! Umar said: they so whoever memorizes it, his luck will be bad, and hated to collect your prophecy and succession, he will lose. Then he rose up and went (10). The text Vtbjhawwa on Qomkm Bjuha Bjuha, Quraish chose is of a political and religious nature that raises an for themselves, hitting and reconciled it. I said: O issue that is not as easy as allowing the book to Commander of the faithful, if authorized to speak to express its rhetoric, and we must go on with extreme me and anger me Tmt spoke. He said: spoke. I said: caution and accuracy. As you say, O Commander of the Faithful: chose Rhetoric is abundant in general with the Quraish for themselves wounded and reconciled, if meanings required that come to attain or fear or for that Krisha chose for themselves when God chose the sake of all; a push for any emergency that would her to the right hand not return nor Mehsud. As you affect the person of the speaker, and in this debate say, they refuse to be our prophecy and the , the meanings required had a significant presence. God - Ezz-ul-Jazz - describing people with hatred, As for its topic, it concerns the place of the caliphate he said: “Do that because they hate what has after the Messenger of God, and the argument of the revealed, so their actions are frustrated” two parties in weighting his statements in what he [Muhammad: 9]. Omar said: Hehee, and God, O son goes to. It is known that there are letters in which of Abbas, she was telling me things about you that I the peace of the analogues differs, and in this speech used to hate if you agreed to them. the caliph rises. As for what this debate necessitated from meanings, according to Ibn Abbas: (I hated So I said: What is the Commander of the that I would answer it) which is a news sentence that Faithful? If it is true, then it should not remove my necessitated the meaning of rejection, but rejection home from you, and if it is void, the same is the case in this context is not actually possible, as it is not of falsehood for itself. Omar said: I heard you say: possible to declare it, because it will be like Rather, I spent it on you with envy, prostitution, and disobedience Who does not think he turns a blind injustice. I said: As for your saying, O Commander eye, so the statement came after the end of the of the Faithful: Unfortunately, it has been revealed debate. And we note the strong rejection in the to the ignorant and the dreamer, but to God, and to caliphs answers to Ibn Abbas, in his saying: (He is God. Omar said: Hehee heehee! Father, and God, the God and O son of Abbas) he strongly and your hearts, O children of Hashem, but envy will not strongly rejected; evidence that he threatened him go away. I said: Hey, O Commander of the Faithful, after this saying by saying: (speak to me that you do not describe the hearts of the people of God go say: but he is your voice). about them uncleanness and cleanse them with envy A threat that Ibn Abbas considers the caliphate and cleansing of fraud, the heart of the Messenger to be illegitimate except for Bani Hashem, which is of Allah - peace be upon him - from the hearts of apparent in words, because Ibn Abbas did not deny Bani Hashim. Umar said: Ibn Abbas, to you. So I

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these words after the caliph told him. Among the meaning that lies in alerting the caliph to something, strengths of achievement is the invocation of the which is that it is not Ibn Abbas who is attributed to Qur’anic reading in the Almighty saying: “Do that him in the presence of false accusations. As for the because they hate what Allah has revealed, so their dialogue rules related to the principle of cooperation, actions are frustrated” [Muhammad: 9] and it they were violated in places of this debate. The first strengthens the achievement in the verbal action that rule concerns the required amount of information, the legitimacy of the caliphate is intended which the speaker can only violate with linguistic to be illegal. Resorting to the Qur’anic argument and external contextual considerations, and this rule protects the speaker from the consequences of was violated in the words of Ibn Abbas: (It was saying. The oath after the last verb represents a revealed to the ignorant and the dreamer). He depiction of the severity of the rejection on which suffices with insufficient information, and he is the caliph is subject. And repeating the name of the guarded against the wrath of the caliph, who made past tense in his saying: (Hehahat Hehehat). Ibn Abbas more cautious in his statements. Emphasis on the already word-like letter is an In the words of Ibn Abbas: (If Quraysh had accomplishing force of news. chosen for themselves, when God chose them, then The weaknesses of the achievement force were the right people would have no hand in hand.) This limited to the words of Ibn Abbas, as he repeated his is a on the legitimacy of the caliphate, which saying: (O Commander of the Faithful) more than is for the family of the noble Messenger (peace be once in launching his arguments, and this is a upon them), and shows the amount of information strategy that demonstrates the intelligence and he intended intentionally, which he seeks, using the sophistication of Ibn Abbas in releasing his communicative competence in determining that statements without causing harm. This strategy identity, "The ability to comply with the grammar shows the prohibition outside the alert in its saying: and restrictions of the language, or to breach or (Do not describe), it was preceded by his saying: manipulate it is a communicative competence, And (Hey) who brought the prohibition to the alarm, just when the sender uses communicative competence to as the call stopped this indication of the alert. In the influence the behavior of others ... we are talking words of Ibn Abbas what shows the greatness of this about subtle, subtle effects, and the sender achieves man, his status and his determination, thanks to him these effects by manipulating and exploiting the and his knowledge, rejecting falsehood before he rules and exceptions, and choosing from stored said, knowing that he is right. When the caliph said: materials (11) to achieve the desired without (You would have told me things about you that I exposing himself to consequences that affect him, used to hate if you approved them and remove your and he is thus Manipulation saves his face from th status from me. Anger, or threatening, or planning to plot it, because Ibn Abbas answered him: “Then I said: What is the addressee - by political rank - is inferior to the the Commander of the Faithful? If it is true, then caliph. Perhaps the authority of the speaker to the what should I remove my house from you, and if so addressee is a reason to aggregate the information long?” and this answer contains meanings that show in full, and to be satisfied enough to the extent that his confidence in himself, and in it necessitates a

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he considers that he will be able to communicate his of qualification without any doubt, and there is no intention to the addressee. need to deviate from the context and provide In the caliph’s statement, there is a breach in the evidence of the lack of credibility in this news, base of the quantum, which is his saying: (I have because Ibn Abbas himself responded this news by heard you say: Rather, I spent it on you with envy, saying: (No It describes the hearts of a people). So, prostitution, and injustice). And the conscience in there is no doubt that the norm of how to violate the spending it is due to the caliphate. There is no doubt reasons for a multiplicity of multiple contexts. As that the breach of this rule came to political and for the third rule that relates to the essence of the religious considerations, as it is not Ibn Abbas who article with the station, the rags are located in it from is authorized to say destruction or threat, and the the person of the caliph, because the sons of Hashem saying came as a threat to Ibn Abbas to this extent. cannot be described as cheating, with evidence of We notice in this debate a clear difference the Almighty saying: But God wants the Argas to between the sayings of Ibn Abbas and Umar ibn al- go away from you, the people of the house and wash Khattab, the statement saying without attaining - away. It is not a crime that anyone was not entitled most of the time - the caliph enjoyed because he is to make these charges. There is nothing to say about the ruling authority. As for Ibn Abbas, he does not intolerance, as there are many sayings in the family enjoy that freedom in his sayings, until he softens of the Messenger of God, and the Messenger of God his statements before answering, and this kindness Sadiq Amin and his family are described as weakens the accomplishing power of the utterances, described by the Messenger of God. such as the repeated call that necessitated the The Caliph's having the authority of the meaning of kindness, and it is only a prelude to his Caliphate and the seat of judgment is truly - in his statements in which we see remarkable facts, as in view - to say anything, because he is the caliph, and his saying (O Commander of the Faithful, do not the caliph is the director of Muslim affairs in general. describe the hearts of a people, for whom God has As for the fourth rule, four recommendations fall gone against the abomination and cleansed them under it, and what concerns us is what violates these with envy and envy President and the reason why recommendations. The first of these is the summary Ibn Abbas not to declare his words shown in the in detail, as Ibn Abbas has violated it in the areas of words of Ibn Abbas himself in this debate: "O his answer, due to reasons related to caution and the Commander of the Faithful, said to me you really on fear of provoking sedition in the presence of the every Muslim, it is saved hit, and wasted made a caliph, as it is not allowed socially to roughen the mistake. He then so he went. dialogue with the person of the caliph. The debate It is not thought that the base of the question is included synthetic elements that would highlight doubtful for its violation in the context of the debate, meanings, including the caliph's saying: (boast), as and the base of the qualification concerns the news the summer (activation) indicates multiplication, in terms of its truth and falsehood, and the addressee and this is what the morphologists approved in their must release the news about the evidence (12). compilations. Resorting to this formula shows the Perhaps the caliph’s saying: (a crowd, and deceit) speaker’s horror about Bani Hashem regarding the that Bani Hashim described as a violation of the rule caliphate. We may say: The suspicion is a major

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factor in the establishment of this debate, which speaker to limit the addressee's statements and the contained striking rhetorical meanings. freedom of the statement on his part. The social Were it not for the Caliph to be interested in the taboos are a major reason for the absence of the issue of the caliphate, and doubted that Quraish offensive speech by saying on both sides of the would not be entitled to it, he did not call for this speech. debate. We are not in the process of going into As for the rhetoric of rhetoric, it is a language political accumulations, but are in line with the that portrays us rhetoric from both sides. It is worth debate, and what we declare from the womb of noting that the eloquence of saying is one of the words, and what we see in it of language analyzes Arab ancestors at the time. and nothing but. We look at the text an abstract look The political discourse is one of the discourses from every restriction that would lead us to strip off that lurk us with linguistic flexibility during it, the objectivity of objectivity; therefore, the focus on because in most cases it is speeches in which the language as an element of impoverishment in the ranks of speakers differ, and we have seen what this meanings required that liberate the speakers from discourse contained of the necessity of inclusion, the restrictions of the statement that draw them to and the shift in the discourse from naturally what they cannot tolerate, and this inclusion has powerless to a discourse in which the threat always tasted the skillful of the speakers in the emerged. The way of breaching it is one of the circumstances Those who see the declaration as necessities of communication with the different social and political prohibitions, and in the eyes of addressees in the political and social rank, so the their listeners, are religious. As for the second speakers observe “exemplarily, that is, recommendation: (Do not say what you do not know consequently unsteadily in the exchange of words, is correct), it is - and away from blind fanaticism - conversational rules. And the phrase inconsistently was violated by the caliph, and evidence of history means that these rules are in fact violable” (13). testifies to the legality of the caliphate of Bani Because there are instances where the sender is Hashem, authorized by the Messenger of God in obliged to violate the rules, if "it is obligatory for front of the public, and violating the rule supports the speakers to respect all of them, they will find the suspicion that we went to, which is The reason themselves in a permanent dual obligation mode, for this debate. The sudden shift in the speech from and we all know the bad consequences that it entails a positive statement to another state contrary to it for the people who are subject to it (14); therefore represents a compelling meaning, which is fear of the ancient linguistic heritage is a field to apply what will be after what was before the speaker said, these rules to it" Because the speaker is deft, Ibn Abbas stated after the caliph asked permission experienced in writing matters, and formulating and within the security statements in which harm speech in the manner in which he is certain that it was caused to the fearful person, and what explains will not create unsatisfactory consequences for him. This damage is the sudden shift in the discourse by The deficient speaker puts his words in the required which the caliph wanted to reduce the severity of the position, declares them in positions, and obliges speech and occupied the son with another incident, himself to appear in other places. Dialogue in and this is a rhetorical strategy that guarantees the authority letters is an issue Common to sell me and

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speak eloquent. The debate between our hands did gathering the divine will, the prophecy and the not read agreed in all the sources quoted, it has caliphate of the honorable family. Also, in the words increased to that debate Ibn Abi iron something in of the caliph, Quraysh disliked the divine its conclusion, the words of the Caliph: "aha Ibn arrangement, because Bani Hashem was a belly of Abbas! I had never seen anyone but his opponent Quraysh's stomachs. And the violation of the rule of "(15). qualification is that what the caliph went to that the In this text, there are compelling meanings that deprivation of the family of Muhammad from the the reader observes with an eye for consideration, caliphate was success and rightness. As for the since his reflection from the verb to the present speech as a whole, it represents the intention of the tense verb (waha) is a bug that lies in the power of caliph to represent a role for the interests of the exclamation upon which the caliph, and the Quraysh and her stomachs, and the role of the grammatists have proven this reversal from the verb official spokesman for her stomach. We conclude to the verb’s name, Ibn Yaish says: The purpose by saying: The text relied on several rhetorical Including "conciseness, abbreviation, and a type of strategies that had the effect of alternating methods exaggeration. Otherwise, the verbs for which these and their differences. words are names have a first place in them. The III. THE SECOND DEBATE: meaning of "shut up", as well as the rest "(16). He Omar bin Al-Khattab said: "O bin Abbas, the benefited from him in intimidating the event and worker of Homs perished and was one of the people giving it importance in himself, and then, in the of goodness, and the people of goodness are few, same session. and I have something from you that I have not seen Examination of consideration and research from you and I am aware of that. So, what do you suggests that the use of the verb (meaning) has a think about work? He said: I will not work until you meaning that can be reached by activating tell me what is in yourself?" He said: And what He communicative competencies, as it was stated in the said: I want him, and if it is something I am afraid hadith of the Messenger (may God’s prayers and of myself for myself, I fear him for it, which I feared, peace be upon him and his family): “I was forbidden and if I was innocent like him, I knew that I am not to bear men’s attention” (17). Ibn al-Jawzi one of his family, so I accepted your work there, interpreted it by saying: “His prohibition was then I say what I saw or thought anything but I saw prohibited from the barking of men, the barking of him. I was afraid that the one who is coming while rivalry, and controversy” (18). And navigation is the you are at work will come to me and say: Come to source of the verb (immediate) on the measurement, us, and do not come to you without anyone else. I because the source is from (an actor) (reactive, and saw the Messenger of God [may God’s prayers and effective), and it is a measurement for the peace be upon him and his family] used people and morphologists. The implication in resorting to this left you. He said: By God, I have seen that, but you strategy is to attempt to overthrow the arguments of did not see him doing that? He said: By God, I do Ibn Abbas, which eventually upset the caliph. It is not know that I will support you from work, so are clear to us through the previous reading Quraysh’s you people? Or are you afraid that you will be sold hatred of the divine order, that is, the hatred of in your place of it, and the punishment will be

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imposed on you and you must repent, and I have and rejection is inevitable in a context in which fear finished with you, so what do you think? I said: was in control of the caliph in it. The Caliph’s Show me that I do not work for you? He said: Why? frankness in revealing what is in itself to Ibn Abbas He said: I said that if I worked for you and in what shows us this great fear of the Caliphate, which is you have in it, I did not leave an injury in your eyes. almost evident. And he violated the quantum rule He said: Then he pointed out to me, I said: I see that from the person of the caliph, but he was attained, you use a correct one that is correct for you (19). Al- because Ibn Abbas deftly is able to reveal the Maroudi added to this debate the caliph's saying: caliph's intention without a statement to say. “You are that man. He said: Do not benefit from me The process of arousing the human impulse is with the misfortune of you and your mistake of me controlled by a subjective or guiding psychological (20). will that creates states of a subconscious feeling that The context of the debate shows that the words can create unexpected reactions. The absence of a of the caliph have a compelling meaning, which is persuasive argument - directly or indirectly - for one the fear of what will be, so the caliph said: “It comes of the analogues results in roughness of speech, and to me who is coming.” He wants death, meaning this roughness is governed by contextual that you, Ibn Abbas, will call the Hashemites to rule circumstances beyond the control of the speaker without others. And the use of the verb of the himself. The unity of speech is governed by the rank command (so on) is for an imperative meaning by of the speaker in all respects. Whatever the case, a which the caliph expresses his fear of Ibn Abbas if person is governed by a set of behaviors, and he grabs the robe of judgment, and comes in the "human behavior is a specific activity of intent, and name of the verb - as we have shown - to exaggerate. no matter how many forms and patterns there are, it And his saying: (The people of goodness) includes will still be linked to motives that stimulate it and following a motivational strategy for the addressee direct it." These motivations, which result in to accept the offer. And please, verbally (Rajut) individual behaviors, are numerous and multiple, increases the motivation strategy that the speaker according to the linguistic use conditions of the used. actions that the speaker calls. It is worth noting that And let's look at his saying at the beginning of the accumulations of the past push one to a group of the text: “In myself… I see that.” Then, to the end social motives, the most important of which is of the text in Ibn Abbas’s statement: “I see that I do affiliation (21), and affiliation appears on the actual not work… it hurts in your eyes.” If we are blessed behavior of the individual. As for the study of to look at the text again and again, we find that the heritage, it appears during the text, because offer - if desired - is based on the intention to language is an intellectual product, and it is a group mention the caliphate, and the caliph's desire to of verbs that depict the individual's tendencies and continue it in the arms of Quraish. And his saying: perceptions towards the outside world (22). (Asher ) apparently sought advice from Ibn This debate differs from its predecessor in that it Abbas, but it is a result of which the debate ended is not governed - most of the time - by contexts that after a conflict between the caliph and himself, and call for conciliation and insinuation of allusions. this struggle ended with the rejection of the caliph,

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Therefore, salting and departing from the rules of owner of the truth, because he mentioned his dialogue disappeared in their context. reading of the Qur’an, and that the Qur’an is the IV. THE THIRD DEBATE heart of his heart if he becomes aware of it. And the Ibn Abbas narrated, may God be pleased with caliph's saying: (You have the blood of the body) him, said: "I entered upon Omar at the beginning of divided from the caliph on Ibn Abbas by not his caliphate ... He said: How did you succeed your concealing anything in himself, and he is out of the cousin? I thought him meant Abdullah bin Jaafar. I doubt, because he has sworn to him, because he said: I succeeded him playing with his cohorts. He thought of it. And his saying: (A alleges ... said: I did not mean that, but I mean your great stipulated it) and the claim: claiming the thing is people the household I said: His successor is hiding true or false, and perhaps the claim itself is not valid in the west on palm trees from so-and-so, as he reads in the context of the debate against a person like the the Qur’an. He said: “Abdullah, do you have the imam. Ibn Abbas’s statement (Azadik) strengthened blood of the flesh if you suppress it? Is there the Hajjaji achievement, and the power of the anything left of the caliphate in itself?” I said: Yes. achievement came by the explicit act. He said: Do you claim that the Messenger of God - The breach in the context of the debate, it is may God’s prayers and peace be upon him and his located in a misplaced place in the debate, for the family? I said: Yes, and I will add to you, I asked caliph's saying: “It was from the Messenger of God my father about what he claims, and he said: He is - may God’s prayers and peace be upon him and his truthful. Omar said: It was from the Messenger of family - in his command culminating in an argument God - may God’s prayers and peace be upon him that does not prove an argument, nor cut an excuse.” and his family - in a climax of a saying that does not It is a violation of Al-Keif rule, which sees the prove He did not cut an excuse, and he had been release of evidence on the evidence. The squaring at his command for some time, and he circumstances of the speech, which are represented wanted in his illness to declare his name and in the external context, indicate that the release of prevented it from compassion and caution on ! the news is not based on evidence that corroborates No, he raised this structure that Quraysh would it or an argument supporting it; there is no point in never meet on it? If only its guardian, the releasing it in this context. And he said: "And he would rise up against him, because the Messenger wanted in his illness to declare his name and of God knew - God bless him and his family - I prevented it from compassion and caution against knew what was in himself, so he grabbed, and God Islam." There is a violation of the rule of the party refused, except to sign what was necessary (23). that sees the article as appropriate for the station, His saying: (Great people of the household) and you see that in the caliph’s words intent that he means by Imam Alia. The persuasive arguments in is keen on Islam and is aware of his interest more this debate are based on the statement's statement, than the Messenger, and the frank saying does not reinforced by the evidence supporting it. Among the need an explanation beyond this or closer. And his meanings required in the context of the debate is Ibn saying: “No, he brewed this structure, and Quraysh Abbas’s saying: (He reads the Qur’an) referring to would never agree on it? If only its guardian, the several meanings, which is that the Imam is the Arabs would rise up against him from his country.”

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Violation of the base of the Kaif, because the others, as he is more exposed to danger than caliphate later came to the imam and was not others. intended. And he also said: “Then the Messenger of 3. Violation in the context of the debate God - may God’s prayers and peace be upon him does not mean falling wrong, but rather is a shift and his family - knew that I knew what was in him, from the explicit meaning to the implicit so he caught.” He also violated the rule of meanings of the speaker. qualification, because the Messenger has paved a 4. The breach shall be for the purposes of divine order to the legitimacy of the caliphate of multiple pluralistic contexts and rhetoric. Imam Ali, so is it possible that there would be a danger in his mind what the Caliph saw when he 5. The context of the debates was was on his crib’s bed, so we say: The individual’s characterized by persuasive rhetorical belief in a cause motivated him to include the strategies that were based on throwing the arguments whatever they were, regardless of how argument without looking at the possibility of That must be the corresponding speech. accepting it. This was motivated by the Hajj’s These are the arguments that were made in the belief in his idea, belief and what he assigned context of this debate, and it is based on an idea that himself to. must be embedded in the mind of the recipient, and 6. We have not seen in the context of the perhaps the existence of this idea is valid in the debates that fear that is motivated by the absence of encyclopedic competence with the motives for breaching the rules of dialogue, but reader, because the facts of history contradict this we found that progress is a major component in idea, which is contradictory. After a careful reading of this debate, we come out that the speaker in some breaching the rules of dialogue. contexts overlooks or overlooks the availability of 7. The examination of the statements of evidence that contradicts his statements, and he thus the debates makes it necessary for the reader, works - knowingly or unknowingly - to tip his whatever he is to verify the evidence presented words. It is clear to us in the context of this debate in its contexts, and not only the person that the caliph was a factor in establishing the concerned with studying it. caliphate throughout the Quraysh. VI. REFERENCES V. RESULTS 1. Literature of the World and Religion, Abu al- 1. The speech strategies in which the rules Hasan Ali bin Muhammad bin Muhammad bin of discussion are violated are immunity Habib al-Basri al-Baghdadi, famous for his strategies used by the speaker to protect face, suppliers (died: 450 AH), Dar Al-Hayat Library, the politeness of his speech, or fear and guard d. I, 1986 AD. against the anger of the addressee. 2. Discourse strategies of linguistic approach to 2. The nature of the speaker is inclined to circulation, d. Abdul Hadi bin Dhafer Al-Shehri, violate the rules of dialogue in places where he the new United Books House, first floor, 2004 AD. is under a higher authority, and in which he has a creative faculty that distinguishes him from

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3. New perspectives on contemporary linguistic 10. Mourouj Gohar Gold and Minerals, Abu research, d. Mahmoud Ahmed Bi Professor of Hassan Ali Bin Al Hussein Bin Ali Al Masoudi Language Science, Faculty of Arts - University (died: 346 AH), by: Kamal Hassan Maree, of Alexandria, Dar Al-Maarefa University, d. I, Haditha Library - Saida - Beirut, edition 1.1425 2002 AD. AH / 2005AD. 4. Characteristics, Ibn Jenny, the Investigation: 11. Regarding Al-Sahih, Abu Abdullah, the ruler of Muhammad Ali Al-Najjar, Scientific Library, d. Muhammad bin Abdullah bin Muhammad bin I, 1952 A.D. Umaidah bin Naim bin Hakam Dabi Tahamani 5. Salim O. M and Abdullah H. J. et al., 2019'' al-Nassaburi, known as the son of the sale (died: Synthesis, characterization, and properties of 405 AH), to investigate: Mustafa Abdel Qadir polystyrene/SiO2 nanocomposite via sol-gel Atta, Dar Al-Kutub Al-Alami - Beirut, 1.1411 process'' AIP Conference Proceedings, 2151 (1), 1990. 020034Explanation of the joint, Yaish bin Ali 12. Musnad of Imam , Abu bin Yaish Ibn Abi Saraya Muhammad bin Ali, Abdullah Ahmad ibn Muhammad ibn Hanbal Abu al-Siqa, Muwaffaq al-Din al-Asadi al- ibn Hilal ibn As'ad al-Shaibani (died 241 AH), Musli, known as Ibn al-Arwah and Ibn al- Investigator: Shuaib al-Arnaout - just a guide, Musanna (d. 643 AH), achievement: d. Emile and others, supervised by: Dr. Abdullah bin Badi Yacoub, Dar Al-Kutub Al-Alami, Beirut - Abdul Mohsen Turki, Foundation Letter, 1st Lebanon, 1, 1422 AH - 2001 AD. edition, 1421 AH - 2001 CE. 6. Explanation of the discourse approach, Ibn Abi Al-Hadid Al-Mu'tazili, investigation: Muhammad Abu Fadl Ibrahim, Arab Books Revival House - Isa Babi Al-Halabi and his partners, Dr. I, 1961 A.D. 7. The words of a stranger, Jamal al-Din Abu Faraj Abdul Rahman bin Ali bin Muhammad al-Jawzi (died: 597 AH), investigator: Dr. Abdel-Moati Amin Kilaji, Books House and Scientific - Beirut - Lebanon, I 1, 1405 - 1985 AD. 8. Whole history, Abu Hassan Ali bin Abi Karam Muhammad bin Muhammad bin Abdul Karim bin Abdul Wahid al-Shaibani, Izz al-Din bin Ether (died: 630 AH), by: Omar Abdel Salam Tadmouri, Dar Al-Kitab Al-Arabi, Beirut - Lebanon, 1st edition 1417 AH / 1997 CE. 9. Tongue, Scale or Mental Reproduction, d. Taha Abdel-Rahman, Arab Cultural Center, first edition, 1988.

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