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Register a new userEloquence critical by SalahAldeen Al safady
النقد البلاغي عند صلاح الدين الصفدي
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يعدّ النقد البلاغي جانباً من جوانب النقد العربي القديم، و هو مستوى فني من المستويات التي تبحث عنها اللغة بمعناها العام، و لغة الأدب على وجه الخصوص، و يسعى إلى الكشف عن القيم الفنية و الأبعاد الجمالية في النصوص الأدبية شعرية كانت أم نثرية ، فيصدر فيها حكما نقديا يعتمد على البلاغة و علومها كالبيان و المعاني و البديع... و ثمّة وقفات رائدة للنقاد القدامى في القرون الأولى عند الأخيلة و الصور و المحسنات من خلال مقاربة النصوص الإبداعية و تحليل مكوناتها و عناصرها. و لم يقتصر هذا النقد على القرون الأولى، بل امتد ليشمل القرون المتأخرة .و يعد الصفدي واحدا من نقاد القرن الثامن الهجري الذين دخلوا في ميدان هذا النقد، و اعتمد على البلاغة و أفاد منها كونها إحدى مصادر أدواته، و سعى إلى الكشف عن القيم الفنية و الجمالية لكثير من الألوان و الظواهر البلاغية التي يمر بها في أثناء شروحه و ترجماته. و كانت وقفاته البلاغية منها ما هو مقتصر على ذكر الألوان من دون تعليق عليها، و منها ما هو متصل بذكر الفوائد و القيم الفنية و الجمالية للكثير منها. و أدرك الصفدي بهذه الوقفات روعة الكلام المشتمل على ألوان الخيال في العمل الأدبي و أنه ضرورة من الضرورات في التعبير الفني ، و هو في الوقت نفسه يترك أثرا في نفس المتلقي الطرف الأساس من أطراف العملية الإبداعيّة.
Eloquence critical is part of old Arabic critical and it is artistic level wich the language is looking for to many levels in general meaning and in literature language in particular . Eloquence critical is attempt to discover literature Values and beauty in literature texts neither poetic text nor prose text In critical , there is have to result critical decision it is depend on eloquence and rhetoric . In the fiest century , the old critic was alat of major know ledge at imaginations , photo and advantages . thow out approach of creation texts and analysis of elements In the first centurycriticaldidn,t know , that content of also old century . Alsafadyreperesnts of one of critic in eight of the Hegira Century which enter in square of the critical . Alsafady is belive in eloquence and help to have one of means sources . He was ahmempt to discover literature values and beauty to many colours and eloquence phenomenons . That he was pass bay during his explaines and his transtation . He was eloquence know ledge to mention colour it is comment in this . And there are many connected refer to benefit and literature value to many this know phenomenons . Al safady realizes this know ledge splendor speaking have colour in literature work which is necessariy to mony need in literature expression In the same time he was find side in self reader that is basis side in invention process.
References used
أسرار البلاغة : عبد القاهر الجرجاني . تح . محمود محمد شاكر ، ط 1، مطبعة المدني ، القاهرة 1991 .
البديع في نقد الشعر : أسامة بن منقذ .تح.د.أحمد بدوي ، د.حامد عبد المجيد . مطبعة مصطفى البابي الحلبي و أولاده ، القاهرة (د.ت).
البلاغة الاصطلاحيّة : عبده عبد العزيز قلقيلة .ط 3، دار الفكر العربي . القاهرة 1992 م.
التشبيه، دراسة في تطوّر المصطلح : إبراهيم عبدالحميد التلب .ط 1، دار الطباعة المحمّدية . القاهرة 1999 م
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The problem of the Self occupies an important place in the philosophical thought, as the link between two major sections in philosophy: the study of knowledge and the study of existence which has received considerable attention throughout the history
of human thought. Philosophers have split into several directions notably the physical, the ideal and the realistic.
These attitudes reflected in the opinions and theories of Arab thinkers and philosophers where they treated this matter deeply and accurately, stemming from the nature of their hesitant attitude among the religious and the mental, of whom Fakhr
al-Deen al-Razi has devoted to this problem a large area in his compositions.
We wonder here about the nature of his attitude and how could he reconcile his philosophical mental bias and the Islamic concept of the self which is based on the axioms of the text?
The aim of this research is to study the concept of history and evolution for
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present this research in order to reach the philosophy of history for “IbnKhaldun”
and to
highlight the importance of this philosopher as one of the founders of the philosophy of
history as his conception of history makes him close to contemporary philosophers.
This perception is crystallized to history on rejecting the “empiricalconcept”
radically. Therefore, we find that the history of “IbnKhaldun” is not a narrative of news,
but it is an explanation of eventsin which we can build it a new science.
The concept of progress that was crystallized in the eighteenth century has signs in
the introduction of IbnKhaldun in which he presented a methodology for studying history
in its interior movement and not in appearance. In addition, the problematic questions that
raised by “IbnKhaldun” opened horizons for knowledge and development such as:
What is the relationship between historical knowledge and historical writing? Is it
possible for history to be part of science?
This research also points to the errors of historians, which occur for many complex
reasons that might be psychological, social, political and cultural.
The errors also may happen because of a lack in knowledge about the laws of nature.
This research is based on deconstructing the mechanism of the hidden system of term, in its analytical applications on the two modes (virility / femininity) in Al-Ghathami's cultural criticism. In order to reveal the problems of this monetary term th
at those concerned with cultural criticism in general, or criticism of Al-Ghathami's production in particular. They are problems that can be classified into three types. The first is the paradox / contradiction, which is when there are two texts of Al- Ghathami in one subject, and they are opposite or contradictory, i.e. transcribing one another. The second problem is the problem of play, and it is the text that carries another reading other than the reading of food, which the recipient can memorize through the tools of cultural criticism and its mechanisms themselves. The third type is the problem of sin, which is the text that carries a critical connotation that contradicts and abolishes the cultural criticism mechanism.
This research tackled the attitude of interpretation towards the issue of metaphor,
especially the French philosopher's view Paul Ricuor. It also dealt with the nature of
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and substitutive ornament from the one hand, while taking it as innovative means to touch
reality on the other hand. Consequently, it is a cognitive value with the aim of contacting
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intellectual basics of metaphor according to Ricuor. He noticed that there is no way to
understand the nature of metaphor without understanding its basics. This has made it
possible to handle the knowledgeable and innovative function of metaphor be it the present
side always in language; that which never fades. So, it was not possible to handle metaphor
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knowledge provided by each one of them. Additionally, he has stated that metaphor is
there inside interpretation as it is through it. Such a presence of metaphor inside the field of
interpretation is the reason why one can tackle this polysemy. This polysemy results in this
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other hand. This way, metaphor in interpretation is presented as a future language. The
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As one on of the sciences of the Arabic Language, this research concentrates on the morphological criticism to al-Mutanabbi's poetry by a few ancient Arab critics who were not grammarians. The introduction presents the significance, aim and methodolo
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