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Abdullah Bin Abbas with Caliph Omar Bin Al-Khattab) As a Model

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Abdullah Bin Abbas with Caliph Omar Bin Al-Khattab) As a Model Journal of Xi'an University of Architecture & Technology Issn No : 1006-7930 Breaking the Discussion Rules Debates of (Abdullah Bin Abbas with Caliph Omar 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 Arabic 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 Volume XII, Issue III, 2020 Page No: 5124 Journal of Xi'an University of Architecture & Technology Issn No : 1006-7930 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 Ibn Abbas 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 Volume XII, Issue III, 2020 Page No: 5125 Journal of Xi'an University of Architecture & Technology Issn No : 1006-7930 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 Muhammad - 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 caliphate, 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 Allah 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.
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