نشریه سیاست متعالیه
پیاپی 6 (پاییز 1393)

This paper examines a number of the sermons of Nahj ul-Balagha based on the speech act theory. The importance of this paper is analysis of the conduct of the Household of the Prophet(‘a) from a viewpoint which may not be well known enough. According to speech-act theory, speech itself is also a form of behavior and for the realization of the Islamic way of life, this action should be considered too. This article assumes that the speech-act, or verbal communication, is not just an exchange of sentences. When we speak we are also performing an action. Utterances can be classified into the following four categories: phatic utterance, constative utterance, ethical utterance, and performative utterance. Constative utterances are either true or false. However, performative utterances, ethical utterances, and phatic utterances are not true or false. They are either appropriate or inappropriate. If a performative utterance is in compliance with the necessary conditions and rules to carry out an action, it will be appropriate and complete; otherwise, it will be inappropriate and incomplete. First, the article has a literature review concerning: discourse analysis, speech act theory, phatic utterance, constative utterance, ethical utterance, and performative utterance. Furthermore, expositive (or assertive), verdictives (or directives), commisive, behabitives (expressives), exercitive(declaratives) have been clarified. Next, a brief review of some research carried out based on the speech-act theory in religious texts has been presented. Finally, a number of the sermons of Nahj ul-Balagha have been analyzed based on the speech-act theory. As a result, it becomes clear that manifestations of Imam Ali’s(‘a) lifestyle are reflected in his sermons. This article attempts to extract some of these manifestations by applying the Austin's speech-act theory. That which relates this theory to the concept of lifestyle is that according to the speech act theory, verbal communication is not just the exchange of sentences. When we talk we are also doing an action. Therefore, studying the words of the Imam(‘a) in his sermons is actually a study of the actions he has carried out by way of speech.

This article examines the methodology for extracting the Islamic lifestyle from the conduct of the Household of the Prophet(‘a). This study is important for understanding the methodology to be used in order to extract the Islamic lifestyle from the religious texts for the realization of an Islamic lifestyle in today’s society. This article assumes that we must try to depict the lifestyle of the Household of the Prophet(‘a) since it is appropriate and useful for all mankind. In this way, we can make sure that our dear Islam, the Household of the Prophet(‘a), and their lifestyle will not be accused of being inadequate for managing modern life; they cover all aspects of life; they introduce the basic characteristics of a good life, and they do not miss any aspect of the various parts of life. This principal is important when specifying the methodology for extracting the Islamic way of life from the lifestyle of the Household of the Prophet(‘a). In this context, abstract topics have been passed over and emphasis has been placed on behavior, stressing unity and avoiding conflict-ridden ideas. The lifestyle of the Household of the Prophet(‘a) is comprehensive, applicable to all times and places, and one and the same for each of the members of the Household(‘a). Some of the lessons from the Household of the Prophet(‘a) apply to certain situations and others apply to all situations. The need to extract specific lessons from general lessons, to separate specific matters from general matters (the method of jurisprudence), and the method of turning into practice the lifestyle of the Household of the Prophet(‘a) must become public concerns. The need for a careful and continuous study of the lifestyle of the Household of the Prophet(‘a) and the aspects involved in it have been examined and discussed in this article. Consequently, it becomes clear that our society needs to focus on the important and crucial aspects of the lifestyle of the Household of the Prophet(‘a). These aspects include: politics, social issues, family matters, paying attention to people’s rights, simple and inexpensive weddings, dowry, polygamy, modesty, living simply, love and friendship, avoiding music and dance, emphasizing the culture of work, and tens of other issues. These are the issues which need to be addressed. We need to clarify the lifestyle of these important people so that it can be adopted in the modern life.

This article examines and analyzes the reasons why the lifestyle of the Household of the Prophet(‘a) has not been put into practice in Iran. Meanwhile, the political and social backgrounds of this situation are also considered. The necessity of this study is the prevalence of the mentioned situation in Iran despite strong belief in the principles the lifestyle of the Household of the Prophet(‘a). The effects of a tyrannical government on the lifestyle of the people in conflict with the lifestyle which the Household of the Prophet(‘a) propagated have been examined in this paper. These divergences in the private sector include: boredom, stagnation, following others in society, aggression and violence. In the area of mind-set these ill effects include: a simplistic outlook, fatalism, and Sufism. The ill effects on people’s inclinations include: a lack of love and friendship, hopelessness, humiliation, and feelings of inferiority. The social and cultural ill effects include: the society becoming oriented towards individual self-interest, a lack of goals and social objectives, a growth of criminal offenses, a lack of social responsibility, and hypocrisy. The ill effects on economics include: financial corruption and laxity at work. As a result, it is clear that some principles of the lifestyle of the Household of the Prophet(‘a) are in contrast with the effects of a tyrannical system of government in the private, political, social, and cultural sectors. Studies have shown that this type of government prevents putting into practice the lifestyle of the Household of the Prophet(‘a). Even if people are aware of the various aspects of this lifestyle, the social political environment prevents this lifestyle from being implemented. It seems the autocratic rule which previously existed in Iran caused the people to choose more of an individualistic lifestyle rather than the lifestyle of the Household of the Prophet(‘a) which is a social and collective model. This has caused most people to be in pursuit of fulfilling their own personal, private needs and interests. An unconcern for the law and a lack of social consciousness are outgrowths of this lifestyle. Of course many examples of a collectivist way of living exist in Iran such as: generosity and purity, leaving an endowment and charitable deeds, social movements, cooperation in rural areas, traditional communication networks, and patriotic poems and songs which show an awareness of a common destiny, nationality, and identity. Therefore, the mentality of an individualistic way of thinking cannot be generalized for all periods of time and all Iranians. And, since this mentality is not inherent in Iranians, attention should be mostly focused on the appearance of this psyche in the political and social fields.

This paper examines the lifestyle of the Household of the Prophet(‘a) as a standard and appropriate model of moderation when discussing the Islamic lifestyle. This study is necessary in order to present standards which may help to prevent people from falling into the traps of going to extremes and moral hazards in Muslim societies. This article assumes that a lifestyle has certain foundations, principles, and manifestations and “moderation” is one of the principles of an Islamic lifestyle; however in this article, providing a narrative account of the way of life of the Household of the Prophet(‘a) is not considered to be a fundamental task. Thus, this article begins by stating the problem and then continues with an analysis of the meanings of the words ‘lifestyle’ and ‘moderation’. In addition, the various aspects of moderation in the words and deeds of the Immaculate Household of the Prophet(‘a) are examined: the principle of honesty, moderation at the appropriate time, being inclusive and universal, with gentleness in accordance with human nature, and respecting moral standards. Next, analysis of specific structures include: moderation in belief systems, personal moderation, moderation in attending to both this world and religion (the Hereafter), moderation in finances, moderation in business, moderation in spending, and moderation in appearance and types of clothes. As a result, it becomes clear that many stray into extreme and unbalanced behavior, and thus stray from the true path. Upright characteristics may be seen in the behavior and words of the Immaculate ones(‘a) such as: standing up for the truth, considering the circumstances, being gentle with others, and obeying the religious laws. Such examples may be observed in the behavior and recommendations of the Immaculate ones(‘a) in their personal, social, ethical, political behaviors, and even the outward appearance of their life. The standards they set and models they provide are examples to prevent others from straying into deviations and for avoiding moral hazards.

This paper examines the application of law in Imam Reza’s(‘a) way of life. The need for this research is due to the problems facing Iranian society in relation to obeying laws and regulations. Some strategies have been presented for reforming the current lifestyle to the Islamic lifestyle. This article assumes that from the Islamic perspective the divine laws apply to the universe; and, that the world is based upon laws and order. Therefore, one of the factors which can cause the society to abide by the laws is for the leaders of the society to abide by them. For that reason, the Immaculate Household of the Prophet(‘a) called the people to be law abiding by themselves being the most submissive of people before the divine law. The following topics have been analyzed in this article: the nature and form of Islamic law, legislators and legislation in Islam, God as the sole authority, the role of man in legislation, fixed laws and laws which vary, the importance and necessity of laws being obeyed, the basis for laws being obeyed, equality, philosophical freedom, legal freedom, human rights, establishing the rule of law, the first things which need to be done for people to be law abiding, strengthening people’s faith and ability to watch over themselves, belief in God’s constant watchfulness, ways for institutionalizing the rule of law, strategies for increasing people’s understanding, behavioral methods, and ways of affecting people’s sentiments. In this way, the accuracy of Imam Reza’s(‘a) religious and cultural teachings becomes apparent. The most important factor for bringing the rule of law in society and correcting people’s lifestyle is by way of cultural advancement. This is achievable through the following processes. Firstly, a scientific outlook should prevail over a cultural outlook in society. Secondly, a belief in the need to care for the rights of others must spread in society. Thirdly, people as a whole must accept systematic order as a cultural belief. In conclusion, a culture of lawfulness and respecting rights in social relations, following Imam Reza’s(‘a) example, is in proportion to having a culture based upon the Holy Quran and the traditions of the Prophet (s). The most suitable model is the one which is the most enduring and shows the best way for interacting in social relationships with people. In addition to being comprehensive and dynamic, such a model can be used for stable and viable communications for everyone and at all times.

This paper has analyzed the behavior of the Prophet (s) with women in historical reports, traditions, and the deeds of the Prophet (s) in order to ascertain the standards for determining his lifestyle. The need for this research lies in the necessity for establishing a model to prevent the Muslims from going to extremes in how they look at women. The goal is to introduce a beneficial model in this area for the realization of an Islamic lifestyle. This article assumes that many false reports and perceptions exist concerning the Prophet’s (s) life and marriages. Thus, it is imperative that a careful study be made in this topic without going into extremes in order to present a model of the Islamic lifestyle. Women have been studied in the following contexts: women in the words and traditions of the Prophet (s), examples of his kind behavior withwomen in general, and behavioral style of the Prophet (s) with young girls, wives, captive women, sinful women, and women suffering from tragedies. Furthermore, there is a review on the Prophet’s (s) behavior toward his wives at various occasions. The style of the Prophet’s (s) behavior with women has been defined based upon recognizing women’s special status, social position, and the public interest. It becomes clear that it is important to maintain the special dignity of women, pay attention to their roles as mothers and wives, and not to ignore their social, political, and military role in the prophetic community. In general the Prophet (s) had a loving and compassionate attitude towards women. In addition, he set priority for the execution of God’s laws over personal desires and tribal ways in dealing with sinful women.

This paper has been written in order to comprehend the Islamic sciences of the humanities and indigenous knowledge. The aim is to benefit from one of the capacities of Islamic philosophy in solving some of the theoretical problems in studying the Islamic sciences and humanities. With this purpose, an endeavor has been made to look into one of these areas, i.e. the spiritual world. The main question of this study is how the spiritual world is related to a study of the field of political sciences. This question has been answered through descriptive and analytical methods. Some of the results which stem from studying the spiritual world, which is an intermediate world between the worlds of senses and reason, include: explaining the relationship between prophecy and politics, justifying the continuation of divine leadership during the period of occultation, justifying the existence of a community, removing duality from ethics and politics, mysticism and politics, etc. The present work is a theoretical study and it has some implications for the same area.