نشریه بحوث فی اللغه العربیه
سال پانزدهم شماره 2 (پیاپی 29، پاییز و زمستان 1402)

Pragmatics developed with Oxford University philosophers of language and, in particular, with the efforts of John Austen and Searle. It focused on the practical use of language and opened new horizons for contemporary linguistics, especially as it worked to restore the external considerations and circumstances of language through the theory of speech acts with its various classifications. This theory occupied a large proportion of recent studies. Contemporary scholars and researchers paid attention to it and tried to apply it to various texts, especially the Holy Qur’an.Although pragmatics is a modern linguistic approach, it has roots in the Arab heritage, especially in the issue of news and creation, which is equivalent to Austin's theory of speech acts. Scholars detailed the discussion about it in their books, with attention to some pragmatic terms such as the principle of intent, context, the speaker, and the addressee. Al-Jurjani’s theory of systems is about linking words to the meanings and intent of the speakers, taking into account the state of the addressees or matching the speech to the case in rhetoric. This indicates that the ancients, especially the fundamentalists, knew the pragmatic lessons in their own terms, such as the explicit and implicit meanings, the utterance and the concept, and the positivist or metaphorical indication, which is equivalent to direct and indirect verbal acts. In addition, their attention was not focused on structural structures and internal relations only, rather they derived judgments and legitimacy by taking care of all aspects of language, as in pragmatics.The speech act theory is a subfield of pragmatics that studies how words are used not only to present information but also to carry out actions. The speech act theory was introduced by Oxford philosopher J. L. Austin in How to Do Things with Words and further developed by American philosopher J. R. Searle. It considers the degree to which utterances are said to perform locutionary acts, illocutionary acts, and/or perlocutionary acts.This descriptive-analytical study addresses the pragmatic dimensions in the verses related to marriage in the Holy Quran. The importance of the topic is that understanding the Quranic discourse requires a methodology that studies the language in terms of the speaker, the addressee, and the position. The research studied the phenomenon of verbal verbs found in the verses related to the provisions of marriage, such as polygamy, giving the dowry, not declaring the engagement of the woman in the waiting period, not marrying the husbands of the fathers, and not marrying the idolaters, both men and women. The research relied on a pragmatic analysis of pragmatic tools, grammar, morphology, rhetoric, jurisprudence, and reasons for revelation. The results of the present study showed that:1) Verbal verbs came in the verses related to the provisions of marriage in the form of direct and indirect verbal verbs, but the first came in many verses studied in the research. The reason for it is that marriage is a divine rule and legislation of utmost importance in Islam, so direct verbal verbs should be used more in Quranic discourse.2) Among the direct verbal verbs that are more employed, are the directive verbs represented in two verbs: ordering and forbidding. They have a stronger force and influence on the souls of the addressees of the explicit indication, especially since they are issued by God Almighty. Marriage and what is related to it is considered of great importance, and therefore it is not surprising that the verbal act has a strong performing power to prompt the receiver to comply with the command of the speaker.3) The verses related to rulings can be included under the classification of rulings according to Austin, which are represented in the various rulings issued by the judge or ruler, as is the case in the noble verses given by the Lord of the Worlds. As for Searle, they fall under-declarations or declarations, and these verses may fall under directive verbs. They carry within themselves an order, a prohibition, a call, and so on, which are verbal acts chosen by God Almighty with the aim of bringing about a change in the status quo. They are also used to influence the same addressee so that he accomplishes a necessary action in the future. In this case, the power of achievement or the degree of intensity is different according to the importance of the verbal act.4) The effective act shows its impact on the submission of the true believers to the commands of God Almighty, and their compliance with it concerning establishing justice between spouses, giving women their dowries, and not declaring the engagement of the woman in the waiting period, and so on. It is clear that this act should be achieved in Islam, especially among the sincere believers who adhere to what God has commanded, trying to apply mandated and legal matters to their daily lives.

In the middle of the 20th century, a new approach emerged in linguistics that focused on the whole text and not the sentence. Robert de Beaugrande proposed seven criteria for recognizing the text, which were: 1) Cohesion, 2) Coherence, 3) Intentionality, 4) Acceptability, 5) Situationality, 6) Intertextuality, and 7) Informativity.These seven criteria consist of:Two cases are related to the text itself: the criteria of Cohesion and Coherence.Two cases are related to users of the text: the producer of the text and its recipient. That is, they include the criteria of Intentionality and Acceptability.And three of them are related to the external context of the text: Situationality, Intertextuality, and Informativity.According to de Beaugrande, the text is a meaningful unit that is formed for the purpose of communication. It does not necessarily consist of several sentences, but it may consist of several sentences or several single words or include elements that do not meet the conditions of a sentence (for example: road signs, announcements, telegraph, and so on). According to his definition, traffic lights such as ‘no stopping’ are texts like a huge novel of three hundred pages, so he considers each one as a text regardless of its length or size.Intentionality includes the position of the text creator to produce a text that has coherence and cohesion and thus pursues a goal. According to de Beaugrande, the text is a means to achieve a goal. To this end, the text must have the necessary cohesion and coherence. This criterion is related to the sender or the speaker of the text who sends his text with the intention. Every written speech or non-written text contains a purpose, which can be clear or ambiguous. The purpose of every linguistic event is to convey a specific meaning and purpose to the receiver, so every text has a message. There is no text without a message. Of course, to get the message better, you should pay attention to the whole text.It seems that a large part of the interpretation of the Qur'an is to understand the sender's intention and the interpreter tries to inform the receiver of the producer's (speaker's) intention after each verse. He divides his verses into similes and analogies, and considers the understanding of similes to be dependent on the provision of conditions, the failure to comply with which will cause deviation and misunderstanding in the message of the text.Some researchers of Qur'anic sciences consider the Qur'an as a connected whole, and the condition of mastery and reaching the correct understanding depends on familiarity with all the verses. They consider this fact as the basis for understanding its generalities. For this reason, most of them divide the Qur'anic purposes into two categories: direct (express) and implicit (indirect) purposes. On the other hand, as long as we look at the Qur'an as a coherent and integrated text, then we can divide its purposes into main and secondary purposes, and among the main purposes, we can point to the guidance of man and the call to worship God as the most frequent purposes of the Qur'an.According to de Beaugrand, Intentionality is closely related to the criteria of Cohesion and Coherence, so if the sender meets these two criteria in his text, he will reach his goal. As a result, the Qur’an is the open text that carries within itself messages sent in several types, some of which are brief, some are general, and some are detailed in their statement. This diversity coincides with the shifts of the human mentality in time and place through the ages, as it is the miracle that remains in all its details until the end of the world and its goal is to enable the delivery of divine goals and purposes.Acceptability means that the text is accepted and answered according to a set of standards, rules, and consumer premises. This is a standard related to your location in the country. This criterion is closely related to the criteria of consistency and harmony, and in addition to that, sound and acceptable texts are those that take into account the horizon of the reader’s expectations and respond to his reading, artistic, aesthetic, emotional, and subconscious desires. The sequence may cause the message to be ambiguous and the receiver unable to understand it. The acceptance factor is relative to the recipient. The Arabs were known as the owners of the language and the masters of the language, so their souls were in the Qur’an, and whoever deviated from it accused the holy prophet (PBUH) of magic and madness, and the Qur’an called them to challenge in many places. And when they were unable to come up with a verse like it and were perplexed about it, they embraced Islam. One of the most important types of evidence of their acceptance of the Qur’an was their use of the verses of the Qur’an as witnesses for their writings in the investigations of morphology, grammar, and rhetoric. The Arabs understood that the Holy Qur’an is miraculous in its style, clarification, information, guidance, wording, meaning, and impact on the addressee.

The novel Al-Jazieh wa Al-Daravish by Abdul Hamid bin Hadouqa is a symbolically rich work of literature that reflects the colonial and postcolonial circumstances in the Algerian society and discusses the past, present, and future outlooks of different parties in that society. In the present study, the novel is analyzed in terms of the five codes set by Roland Barthes in his book S/Z (1970). The codes include proairetic, hermeneutic, semic, symbolic, and cultural codes. The research addresses the contemporary Algerian culture at the level of those codes by shedding light on the events, enigmas, stated and implied pieces of evidence and cultural associates of the novel.Using a descriptive-analytical method as well as a qualitative survey, this study seeks to detect the instances in the discourse of the novel Al-Jazieh wa Al-Daravish that are based on the five codes postulated by Barthes (1970). The instances are then analyzed and interpreted according to Barthes’ theory and the available semiotic features so as to achieve explicit and implicit clues to the understanding of the text.Roland Barthes is a pioneer in the field of literary criticism that has performed a structural analysis of the novella Sarrasine by Balzac. In his book S/Z, he proposes a set of five codes of creating meaning. Considered to be of the same weight, the codes are of proairetic, hermeneutic, semic, symbolic, and cultural types. These codes lay the grounds for the analysis of the discourse in the novel Al-Jazieh wa Al-Daravish.This code pertains to the actions in the novel which are as follows:a) Imprisonment of Al-Tayeb and his recollections, suggesting the occurrence of murder. He recalls such characters in the novel as Al-Jazieh, Al-Ahmar, Al-Shambit, and Al-Akhzar, the village where the story happens, Al-Tayeb’s proposal to Al-Jazieh, and the struggle of Al-Ahmar and Al-Shambit to take that girl.b) Return of Ayid to the village and his facing with what has happened there. This provides the audience with new insight and complementary information.c) Communication of Ayid to some characters and his detection of why Al-Ahmar was murdered,d) Proposing of Al-Shambit to Al-Jazieh for his son,e) Al-Shambit’s murder or death, andf) Acquittal of Al-Tayeb and the disclosure of Al-Jazieh’s real identity, namely Algeria.This code addresses the enigmas in the text and the responses to them. There are, indeed, numerous enigmatic instances, such as ‘who are Al-Jazieh and Al-Daravish?’, ‘why are these two names collocated in the title?’, ‘why is the novel divided into two times rather than two chapters?’, ‘why is Al-Tayeb put to the jail?’, ‘is he guilty or innocent?’, and ‘how are Al-Ahmar and Al-Shambit murdered?’. All these enigmas are gradually decoded as the novel goes on.This code refers to the implications of the novel. There exist many such implicit concepts some regarding the characters and some about places and objects. A noticeable one is the book title, where Al-Jazieh implies Algeria and Al-Daravish connotes Sufism. The other names, such as Al-Tayeb, Al-Ahmar, Al-Shambit, and Al-Ayed have implications, too. They refer to Islam, socialism, the West, and Algerian immigrants, respectively. Similarly, mountainous village, mountain, willow, and sewing a bornoz by Al-Akhzar imply resistance and the rejection of foreigners by the nation. This code can be detected through the dual contrasts in the text. Found in a high number, such contrasts may be categorized in a few groups as follows:a) The alliance of the worshipper and the worshipped (i.e. Al-Jazieh and Al-Daravish) encoded just once but salient throughout the novel,b) The contrast of the past and present or future tenses, which has frequent evidence such as the first- and second-time divisions in the novel, andc) The contrast of resistance and compromise, which is frequently encoded such as the contrast of life and death.This code is considered as the voice of awareness in the text and denotes the cultural concepts encoded there. It includes the names of the major characters of the story, each of whom arises from a certain cultural context and represents a certain mode of thought or action. Al-Jazieh is a mythical, traditional, and cultural name in Algeria that symbolized this country in the novel. The other names suggest the different political movements that seek to seize the power in the country. Al-Tayeb arises from the Islamic culture, Al-Ahmar symbolizes socialism, Al-Shambit and his son represent the pro-west people, and Al-Ayed is the reminder of the immigrants returning home. The novel also depicts some Algerian customs and ceremonies.The studied novel includes a set of intertwined codes some of which are disclosed as the text proceeds to shape up the story. Some of the codes also show up within the implicit parts of the discourse, through binary contrasts, and in cultural references. The specific political circumstances in the Algerian society and the attempts of conflicting parties to take the government are encoded in a major bulk of the novel. The codification is mainly fulfilled with semic codes, cultural codes, and then symbolic codes.

The method of assembling words and creating an appropriate sentence plays a major role in better understanding the required content. In recent years, researchers, especially rhetoricians, have been interested in studying the style of texts and analyzing it from different angles. Therefore, they established a branch that studies this matter called ‘stylistics’, which helps to discover the main purpose of writing a specific text. The term ‘stylistics’ appeared for the first time in the nineteenth century, and was widely used in the early twentieth century. ‘Style’ in rhetoric is the method of selecting words and composing them to express meanings with the aim of clarification and influence. Stylistics is a linguistic critical approach based on the study of the literary text (a linguistic study) to extract the most important constituent elements of the literariness of literature. The primary task of stylistics is to examine the type of word choice and to study why one word is preferred over the other, and it is one of the areas of modern linguistics that analyzes literary styles.The present study deals with the comparative stylistics in the Holy Qur’an, and for this reason, surahs Al-Insan and Abas were chosen. The common feature of this comparison is the revelation of verses from God about caring for the needs of others, and the different feature of this comparison is the abundance of giving in surah Al-Insan (verses 5 to 22), and hatred and disgust in surah Abas (verses 1 to 10). Therefore, different methods are used to express the original purpose of the specific verses of the two surahs. The role of the methods in the aesthetics of God's words is studied through the descriptive-analytical approach derived from the statistical method.The research concluded that the most important styles used in the selected verses of the two surahs (Al-Insan and Abas) are: the declarative style, the composing style, the negation style, the adjective composition, the process of linking and repetition, the introduction and delay method, the omission style, counterpoint, and opposition. In both surahs, the declarative style is the most used style. In the declarative style, verbal sentences were used more in relation to nominal sentences, and among its types in terms of tense, the past tense is used the most (56%) in Surah Al-Insan, and the present tense is used the most (64%) in surah Abas.The verbs of command and prohibition were not used in both surahs, and this is consistent with their contents that describe the righteous, the frowning people, and how they work. The frequent use of the past tense in Surah Al-Insan is due to the fact that the content of this surah revolves around the reward, and the definite penalty for the work of the righteous, which there is no doubt about giving it, and in this way, it warns and encourages the audience to do so. The frequent use of the present tense in surah Abas depicts the story in the mind of the audience in a way as if it is happening in the present time, and it can be concluded that if a person is stingy, refuses to give, and doesn’t help the poor and needy, in the present or future time, he will have such a fate, and certainly, it will cause in God's wrath and dissatisfaction. In fact, the story of miserliness and the way a person turns away from the questioner were mentioned in the verses of surah Abas as a model for miserliness and the way they behave, for which we can also find evidence at the present time, and perhaps in the future. In this case, God by using more of the present tenses, warns that their behavior will always lead to this end.Also, the number of styles used in surah Al-Insan (109) is about twice the number of styles used in surah Abas (47). The use of adjective structures of all kinds includes the singular participle, the semi-sentence, and the descriptive sentence. And by presenting what is due to be delayed, the audience's attention is drawn to an important incident, its amazing results, and how they lived in Paradise.

In the past, the metaphor was considered one of the most beautiful and familiar improvements used among poets without the general public, but when Lykov and Johnson put forward their theory in their book entitled the metaphors with which we live, the scope of metaphor expanded, its meanings changed, and it emerged from the circle of literature. They have shown that our everyday expressions are full of metaphors and are rooted in our experience and culture and that the bulk of our normal conceptual pattern is metaphorical in nature. Since Al-Badri lived in an era of social and political setbacks, disappointment and despair were reflected in his writings with abundant use of conceptual metaphors. His Divan revolves around abstract concepts such as despair, hope, the yearning for freedom, and so on. The conceptual metaphor was the right way to present such concepts in a tangible way for the recipient to interact with them and for the poet to reach his goal. The purpose of this study is to show the conceptual metaphors used in Al-Badri’s Divan and how they are manifested in the poet’s poetry.In this research, we show the most important patterns of conceptual metaphors manifested in the Divan La mae fi Al-nahr. The study uses a descriptive-analytical approach since it focuses on the semantic and aesthetic fields of conceptual metaphors in Al-Badri’s Divan.Al-Badri sought to condemn social and political setbacks in various ways but ended up being imprisoned. Since literature is a mirror of social reality, Badri has made his poetry to serve his people and sought to negotiate through his politeness to reflect the events around him. The contradictions that exist in Arab and Omani societies and the injustice inflicted on the rulers on the people, oriented Nasser Al-Badri to express the pain and suffering of the people through conceptual metaphors of three types: directional, ontological, and structural. The poet employs directional and space-directed metaphors in his Divan oriented between the misery and collapse of the Arab nation. Diagnostic metaphor has allowed us to understand a large number of experiments related to non-human entities by inanimate human traits. Employing structural metaphors, he crystallized mental concepts using concrete and tangible concepts.Conceptual metaphors in the Divan reflected the poet's experiences, interests, and culture and revealed to us how he saw his society and the surrounding environment. It can be said that he was the mouthpiece of his nation. So, by describing and explaining the metaphors used by the poet, it is easy for us to see his thoughts and vision of things. The poet listed concepts and his bitter experiments in a vessel that allowed us to physically perceive them. Badri often employed ontological metaphors in his Divan as his name shows to show the poor conditions prevailing in his country and his loss of hope and passion for life. Al-Badri employs directional metaphors a lot, which indicates the poet's ability and prophecy to embody his extractive concepts and perceptions. In most of the poems in which the directional metaphor was mentioned, the metaphors came from top to bottom. This decline can be considered the result of the poet's use of structural metaphors that were often manifested when he felt fear of loss.

Artworks analysis in periods was influenced by surrounding factors like the author’s life and political, social, and cultural situation, which can affect the analysis of the original text and structure. The emergence of Russian formalism at the beginning of the 20th century in literary criticism was the end point of that extroverted approach and the beginning of text research away from its margins. In this case, both the external factors and contexts and the structural components of the work should be used for a better understanding. Formalists tried to free the text from peripheral issues by focusing on the structure of the literary work and its centralization and to find out the text’s message by examining its governing order. Therefore, the distinction of the work of art from other works should be found in its connection with the outside world, the artist, and the audience and in the form of the work itself. Formalists believed that the criteria for evaluating the literary and artistic aspects of the work should be found in the literary text. This research used the formalist approach to analyze the ode of the Iraqi poetess Al-Qamar Al Muzdalifah. In this ode, the poetess tried to depict the image of Hajj rituals and its high epistemic themes in an artistic and thought-provoking tableau of three perspectives in harmony with the spiritual journey of the pilgrims in this spiritual journey. The conscious use of verbs in processing Nazik's idea of Hajj is noteworthy. Verbs express vivacity, dynamism, and transformation, transformed in line with pilgrims' inner and intellectual transformation. The verbs are first absent (he and they), then change to the addressee (you), and finally to speech (I and we). Pilgrims experience this transformation process in Hajj rituals as strangers to each other at the beginning. Then, they communicate and then join and unite. The poetess arranged the poem’s structure to represent the unique transformation that occurs in the Hajj rituals. Pilgrims from all over the world gather in the land of revelation and prophecy, alien from each other and far from the truth of pure Muhammadian Islam. Then, these people join together in these rituals and regain their lost identity. The rites end when the large groups of pilgrims return to their lands as a single and conscious body with common goals and pains. In this descriptive-analytical study, the ode is divided into three parts, and each part is analyzed based on the theory of Russian formalists. The authors studied the words and imagery of the poet using the defamiliarization technique to bring highlights to the reader's eyes based on aesthetic principles. Formalist analysis of the ode shows that the poetess tried to eliminate the reader’s habit and give a new and updated interpretation of the ancient ritual of Hajj by lexical and expressive defamiliarization. Pilgrims go from self-loss and alienation to self-belief and familiarity in a journey of knowledge and reach a common understanding with their fellows. Ultimately, they return to their land as a united nation until another season and visit. Conceptually, the flow of verbs in the ode aligns with the cognitive evolution of Hajj. Nazik used defamiliarization, metaphorical, and virtual images in her imagery. In the alienated images, Hajj goes beyond a set of religious, imitative, and inherited rituals and becomes a spiritual, human, and social opportunity as a salve for the concerns and sufferings of contemporary man. Therefore, the poetess linked the distant past and present reality to show that the Hajj ritual is not a parrot-like imitation of the beginning of Islam and has a deep connection with the spirit of our time. Considering the significant contribution of the humanitarian dimension in this ode, humans, the female element, nature, and dark and light colors play a prominent role in the depictions. Nature is not lifeless, soulless, and devoid of intelligence and understanding. The moon is mystic and beautiful, with lots of secrets. Pebbles either smile or evoke the scent of the Prophet's footsteps. Continuous questions and calls created a heated and dynamic atmosphere.

The phenomenon of diglossia refers to the coexistence of two languages, colloquial and classical, within a society. The colloquial language is used in everyday interactions, while the classical language is reserved for formalities and written communication. The term "bilingualism" was first introduced by linguist Charles Ferguson, who borrowed it from French and applied it to English. In fictional discourse, diglossia is employed to create a sense of realism within the fictional society. For this research, the novel of "Dilshād, Sirat al-Juw' al-Shaba'" by Bushrā Khalfān was selected as the most suitable material for analysis using a descriptive and analytical approach. The findings, based on the four characteristics identified by Ferguson, indicated that language usage in the characters of the novel was determined by their roles and functions and the acquisition of the official language was a result of education. Furthermore, the study revealed that there were linguistic similarities between colloquial and classical words with the roots of words being derived from the classical language, while their form and pronunciation underwent changes in spoken conversation.
 
Language serves as a medium for expressing thoughts and communicating with others, allowing individuals to share their innermost ideas with the external world. It is through language that people understand and connect with one another. Language can be divided into two parts based on its usage: colloquial or dialectal language for everyday needs and interactions and formal language for official purposes. Linguists refer to the language used in everyday speech as colloquial or dialectal. The individuals proficient in both forms of language utilize them accordingly, employing the formal language for official situations and transactions within their educational community, while using the colloquial language in their daily lives as needed. The necessity of interacting with society often compels individuals to learn both forms of language. This distinction in language usage within a society and by individuals is known as diglossia. Additionally, individuals, who possess fluency in two completely different languages often due to the need to communicate with people outside their country, are referred to as bilingual.
In this research, the novel of "Dilshād, Sirat al-Ju' wal-Shaba'" was selected to explore the conflict between eloquent language and vernacular language as explained by Ferguson's theory. The following questions were addressed:
How does diglossia manifest in the world of the novel, particularly in "Dilshād, Sirat al-Ju' wal-Shaba'," resembling the dynamics observed in the real world?
How can the conflict between eloquent language and vernacular language be explained based on Ferguson's theory in the mentioned novel?

This research employed a descriptive analytical approach to examine the linguistic duality between colloquial and classical language in the above-mentioned novel. To accurately understand the meanings of slang terms, the author was contacted through Facebook for clarification. A comprehensive understanding of both languages was necessary to analyze the vernacular language in comparison to the eloquent language. To ensure proficiency in the desired accent used in the novel, a short course was undertaken prior to conducting the research. This course encompassed listening, written, and spoken aspects of the vernacular language. Extensive literature in this field was also consulted during the study.
 
Research The novel shed light on the existence of linguistic duality between colloquial and classical language, which was thoroughly investigated in the following features: 
Function
Among the 9 characteristics mentioned by Ferguson, "Function" is considered the most significant both by Ferguson himself and his followers. This is because certain situations and occasions necessitate the use of spoken language alongside the official language. According to Ferguson, eloquent language is regarded as the superior language, while the vernacular language serves a specific function.
 
Acquisition
Ferguson posits that colloquial language is acquired naturally, unlike eloquence, which requires deliberate learning. Critics argue that the vernacular language is akin to one's mother tongue acquired effortlessly through interactions with family and community members.
 
Lexicon
The lexicons of eloquent language and vernacular language often share commonalities, primarily in terms of root forms and occasionally in form and structure. However, there are instances where these linguistic elements differ in appearance and even meaning.
 
Phonology
Phonological variations exist between eloquent language and vernacular language, including differences in dialect and pronunciation. In this regard, attentive listening to the pronunciation of words becomes crucial. For instance, to study the Omani accent in eloquent language, it is necessary to compile words and carefully observe their pronunciation before conducting analysis.
 
Discussion of Results and Diglossia as described by Charles Ferguson explores the usage of two languages within a society: the official written language and the colloquial language. In this article, 4 characteristics were selected from the 9 features identified by Ferguson and a novel was examined to determine its alignment with these characteristics. The chosen features included acquisition, lexicon, phonology, and results.
In the analyzed novel, the vernacular language was predominantly used in conversations, while the eloquent language was employed in non-conversational situations. The findings based on the selected characteristics indicated that the function of language usage was determined by the characters' roles and the acquisition of the official language was primarily through education.
Furthermore, the examination of word characteristics revealed that there were rooted similarities between colloquial and eloquent words. Additionally, the phonetic structures of words demonstrated that the roots of these words originated from the eloquent language.
In conclusion, the novel exemplified the existence of diglossia, showcasing the coexistence and distinct usage of colloquial and eloquent languages. The study confirmed the influence of function on language occupation within the characters of the novel with the official language being acquired through education. The analysis also highlighted the underlying similarities between colloquial and eloquent words, while emphasizing the influence of eloquent language on the phonetic structures of words.

The dawn of a new era has brought significant advancements in various linguistic domains, particularly in the field of argumentation theory. This theory encompasses the analysis and synthesis of arguments, evidence, and reasoning, making a substantial contribution to scholarly investigations and compilation of knowledge on this subject. The renewed interest in rhetoric and its relevance in contemporary linguistic studies can be attributed to the favorable circumstances created by the field of pragmatics. As a result, there is now a renewed focus on the strategies of argumentation and their role in shaping discourse. Rhetoric primarily emphasizes the argumentative goal and persuasive source within human communication. The main objective of the new rhetoric, a theoretical framework centered on argumentation, is to examine linguistic strategies that aim to evoke emotions and captivate intellectual faculties through the presentation of arguments. Moreover, it aims to shed light on the circumstances that give rise to arguments within discourse. The function of argumentation holds a prominent position among linguistic functions, being equally significant as other language functions, such as notification, communication, and human language. The debate surrounding Imam Reza can be characterized as an oral discourse (speech), in which the speaker endeavors to convey his/her intellectual findings to the audience through the use of linguistic connections and various methods of evidence, reasoning, and persuasion. The effective utilization of linguistic devices plays a crucial role in governing the discourse and its argumentative aspects. Additionally, its secondary objective is to enhance the speaker's ability to exert influence over the listener or recipient, compelling them to acknowledge and accept the deliberate meanings that emerge through the introduction of intentions and thoughts into their discourse. The theory of argument suggests that the comprehensive persuasive structure of speech is achieved through the aesthetic aspects and the influencing and interactive properties of mechanisms or instruments. Berleman was the pioneering advocate of the theory of argument in contemporary rhetoric studies with subsequent collaboration from Titka to establish the framework of this theory. There are multiple definitions of the theory of argument, but one prominent interpretation is that it pertains to the examination of discourse strategies that facilitate the cognitive process of embracing propositions that are presented or enhancing the level of acceptance towards them. Therefore, the objective of an argument is to encourage intellectual openness to acknowledge the viewpoints put forward or to enhance the level of acknowledgment. Both individuals believe that the most effective argument compels the audience to take action at the appropriate moment. Thus, the argument that has the greatest impact on the recipient, both in terms of theoretical understanding and behavioral response, is considered the most effective. Acknowledging the information offered corresponds to the theoretical impact, while engaging in the necessary action corresponds to the behavioral impact.Argumentation is a communicative endeavor that seeks to influence the audience, evoke emotions, and align with the prevailing circumstances by employing rational prowess and utilizing logical and linguistic reasoning. It is a cognitive process that utilizes verbal or written communication to present evidence in a persuasive manner, aiming to lead the audience to adopt a specific viewpoint or belief. Verbal or linguistic debates encompass works that employ argumentative strategies to convince and exert influence over the audience. The debate between Imam Reza and the Exilarch, regarding the prophethood of Prophet Mohammad (PBUH), can be classified as an argumentative discourse. Upon analyzing the debate text, it is advisable to divide it into two distinct sections. The initial section encompasses the arguments articulated by Imam Reza as documented in credible sources about the Exilarch. He represented one of the two opposing perspectives in the argument. Through a comprehensive analysis of Imam Reza's debates with scholars from other religious backgrounds, it becomes evident that he effectively persuades his audience on certain occasions by substantiating his beliefs with references to empirical evidence. Indeed, it can be observed that Imam Reza occasionally derives advantageous outcomes from this particular approach in a benevolent manner. However, the second section becomes apparent through the intellectual arguments employed by Imam Reza during his theological discourse with the Jewish scholar. Imam Reza effectively utilized rational reasoning to compel his audience, leaving them with limited alternatives but to embrace his assertions and be persuaded by his objectives. Therefore, based on the aforementioned discourse, it is evident that Imam Reza has employed various modes of argumentation in his debates, including narrative and intellectual arguments. Moreover, he has derived advantages from these arguments on several occasions, showcasing the profound extent of his erudition in the field of rhetoric. The present study aimed to examine the aforementioned discussion by utilizing the theory of argument and its various techniques as a framework for description and analysis. The primary objective of this study was to investigate the argumentative strategies, linguistic features, and rhetorical approaches that were the central focus of this research endeavor. Philosophical arguments, which fell under the category of logical arguments, were identified as a form of discourse that combined narrative and rational elements. This study examined the prominent forms of persuasion in the discourse between Imam Reza and the Jewish scholar with a focus on linguistic and rhetorical strategies, as well as narrative and intellectual arguments. The findings indicated that these techniques served as fundamental elements in enriching their perspectives, persuading the audience, and substantiating their claims regarding the prophetic mission. One notable finding from the study was the usage of conjunctions, specifically waw and Thoma, for linking purposes, as well as inna and anna, in the discourse. These linguistic devices played a significant role in the persuasive aspect of the debate as they established connections between arguments and reinforced their coherence. The debate also employed various rhetorical strategies, including introduction and delay, limitation, questioning, and irony, all of which served their argumentative purposes in this discourse.