جستجوی مقالات مرتبط با کلیدواژه « کنش گفتار » در نشریات گروه « علوم قرآن و حدیث »

Speech Act Theory is to analyze a text and is to uniquely examine the speech arrangement in texts. Austin first proposed this theory, then his pupil, Searle, annunciated it. According to this theory, speech unit is the speech verb. Searle categorized the types of speech acts to five categories of declaratives, expressives , commissives, directives, and assertives . Focusing on verses texture and context in this chapter, the authors have analyzed these verses based on speech acts theory. The main objective behind such an analysis is to investigate discourse based structures used in these verses and to study how these verses are transferred to the audience. Using a descriptive-analytical interdisciplinary research method and having pondered Zumar's discourse based on Searle's speech act theory, it is concluded that the speech acts used in this chapter's discourse are declaratives, directives, assertives and expressives. Based on the conducted analysis, the expressive speech acts is more frequently used in this chapter of the Qur'an compared to other ones which shows significant exegetical consequences such as stating Divine and Islamic narrations and knowledge in forms of expressive speech acts in Meccan verses such as Zumar chapter which include larger amounts of verses.

The theory of speech act is known as one of the most notable theories of impact in philosophy of language and language of religion. It has a considerable part in appearance, development and analysis of speech and, following it, in the roles of verbs and sentences; so that in many cases a verb does not carry ideas only but it is just the very action. The paper, using a descriptive analytical method, has studied speech actions of declarative and non-declarative sentences in some of Imam`s sermons and letters on the basis of Austin`s theory of speech action and Searle`s action model and explained the effective power of Imams speech on the addressees. As understood by the study, in most cases, utterances with declarative action have been used and, then, persuasive actions. Emotional and obligatory actions haven less. Such an application has been due to the political and social conditions during Imam`s rule.

Salawāt upon the Prophet Mohammad and his family is a phrase frequently expressed or heard by Muslims in their daily life. Primarily, salawāt is communicated to admire the Prophet and his family; however, it has secondary pragmatic functions in Muslims’ daily communications and oral speeches. The main question this paper addresses to is what communicative functions salawāt plays in the social interactions of Iranian and Iraqi Shiite Muslims’ and if there is any difference in the functions of salawāt among these two communities. This research is done in the context of linguistic pragmatics and specifically John Searle’s speech acts theory. The research shows that in addition to its locutionary function, salawāt has illocutionary functions, such as directive, expressive, commissive, and declarative, as well. It also shows that the goal behind the directive usage of salawāt is indirectness. In the case of expressive function, the goal is foregrounding emotions. As for commissive function, salawāt helps to sanctify the commitment. In the declarative speech act of salawāt, the purpose is manufacturing consent and drawing attentions.

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.