Civility in Imam Hassan’s Speech:

A Pragma-Rhetorical Study

Prof. Dr. Fareed Hameed Al-Hindawi

Asst. Lect. Dhaifullah Zamil Harbi
 Civility in Imam Hassan’s Speech:
A Pragma-Rhetorical Study

Prof. Dr. Fareed Hameed Al-Hindawi

University of Babylon/ College of Education for
Human Sciences/Dept. of English

Asst. Lect. Dhaifullah Zamil Harbi

Islamic University / College of Education for Hu-
man Sciences /
Dept. of English

[email protected]
[email protected]

Received: 2/11/2020
Accepted : 2/12/2020

Turnitin - passed research

Prof. Dr. Fareed Hameed Al-Hindawi - Asst. Lect. Dhaifullah Zamil Harbi

Abstract
Civil discourse is the discourse of peace and humanity values.
On this basis, civility is defined as the civilized verbal and nonverbal
behaviors; especially: politeness and courtesy. Thus, one can argue
that ‘peace’ and ‘politeness’ constitute the basic concepts in this
respect. This, in turn, makes civility associated with qualities that
are phrased in terms of the virtues and manners of individuals –
tolerance, self-restraint, mutual respect, commitment to other peo-
ple, social concern, involvement, and responsibility (Evers, 2009:
241). It has been noticed that this issue has not been given its due
scholarly investigation from a pragmatic point of view. Hence, the
current study sets itself the task of investigating it, i.e. civility, in a
certain religious context wherein it is believed that this issue can
prevail. This context is represented by speeches delivered by an in-
fallible character embodied by Imam Hassan Bin Ali Talib, the son
of the cousin of Prophet Muhammad (P.B.U.T). The investigation is
conducted within the framework of pragma rhetoric (interpersonal
rhetoric) with the aims of finding out how civility is pragma-rhe-
torically manifested in Imam Hassan’s speeches. Civility and polite-
ness are universal concepts, but they vary from culture to another.
Therefore, data are analyzed by means of a model which is adapted
to suit Arab and Islamic culture.

Key Words: civility, politeness, peace, and pragma rhetoric

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

1. Introduc�on
Civil discourse is the discourse that includes politeness, peace and
other humanity values. Civility is defined as the civilized verbal and
nonverbal behaviors; especially: politeness and courtesy. Thus, one
can argue that ‘peace’ and ‘politeness’ constitute the basic concepts
in this respect. This, in turn, makes civility associated with qualities
that are phrased in terms of the virtues and manners of individuals
– tolerance, self-restraint, mutual respect, commitment to other peo-
ple, social concern, involvement, and responsibility (Evers, 2009: 241).
It has been noticed that this issue has not been given its due
scholarly investigation from a pragmatic point of view. Hence, the
current study sets itself the task of investigating it, i.e. civility, in a
certain religious context wherein it is believed that this issue can
prevail. This context is represented by speeches delivered by an in-
fallible character embodied by Imam Hassan Bin Ali Talib, the son
of the cousin of Prophet Muhammad (P.B.U.T). The investigation is
conducted within the framework of pragma rhetoric (interpersonal
rhetoric) with the aims of finding out how civility is pragma-rhe-
torically manifested in Imam Hassan’s speeches. Civility and polite-
ness are universal concepts, but they vary from culture to another.
Therefore, data are analyzed by means of a model which is adapted
to suit Arab and Islamic culture.
2. Pragma�cs: An Overview
Pragmatics is one of the language levels of analysis and linguistic
branch which traces back with its name to Carles Moris (1938). He
defines this field as “the study of the relation of signs to interpret-
ers”. There are many other old and modern definitions of this field;
one of these definitions is raised by Mey (2009: 744). He points out
that pragmatics “is concerned with meaning in the context of lan-
guage use”. There are some theories and concepts which represent
the bases of this field. The most important theory in this field is the
speech act theory which is proposed by J. L. Austin and developed
by Searle (1969). Yule (1996: 47) defines speech acts as “actions
performed via u�erances.” Some of the famous speech acts are:

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Prof. Dr. Fareed Hameed Al-Hindawi - Asst. Lect. Dhaifullah Zamil Harbi

complaint, apology, invitation, compliment, request and promise.

The other most important theory is proposed by Paul Grice (1975);
it is known also as Grice’s program. He refers to ‘implicature’ as a ba-
sic concept in pragmatics. For him, “what is said” and “what is impli-
cated” are part of the intended meaning. He (ibid: 44-5) differentiates
between ‘conventional implicature’ (in this type the implicature is re-
lated to the expression itself, not to the context) and ‘conversational
implicature’ (the implicature is derived from the context). The la�er
is related to the ‘cooperative principle’ which is based on the conver-
sational maxims. These well-known maxims are: Maxim of Quantity
(say no more no less than what is required), Maxim of Quality (be
accurate and do not mention something you believe it is false), Max-
im of Relevance (be relevant), and Maxim of Manner (be clear) (ibid:
45-6). Grice argues that people fail to follow the proposed maxims in
many occasions. There are five ways to their failure as: suspending
a maxim, infringing a maxim, violating a maxim and opting out of a
maxim. People fail to follow the maxims because they are unable to
avoid ambiguity in their speech (unintentionally) or they deliberately
want to deceive the addressees (Thomas, 1995: 64).
Politeness is a wide area in pragmatics for conducting studies and
establishing theories. Politeness is a culturally based phenomenon;
therefore it is difficult to find a unified definition. What is polite for a
society is not for another (Marmaridou, Nikiforidou and Antonopo-
ulou, 2005:349). In general, politeness can be defined as a “series of
conversational strategies oriented to maintain and enhance social
bonds” (Maria and Pastor, 2001:18). There are three theories in
this regard, they are: Lakoff’s Politeness Theory (1973), Leech’s Po-
liteness Theory (1983) and Brown and Levinson’s politeness theory
(1978). The first two are based on Grices maxims.
3. Rhetoric
Rhetoric is one of the most ancient fields of knowledge which
traces back to Aristotal, Isocrate, and Plato. Roberts (2004) defines
rhetoric as “the faculty of observing in any given case the available
means of persuasion”. Rhetoric has witnessed many development

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

stages and its main concern through these stages is to show the var-
ious modes of persuasion. Leech (1983: 15) argues that the central
focus of rhetoric based on how a speaker uses language in a specific
way to impact his addressees. He adopts Halliday’s classification of
rhetoric into interpersonal and textual. Each of the two types is built
on a set of principles, like the politeness principle and cooperative
principle, which include main and sub-maxims.
Kennedy (2007) defines rhetoric as: “the energy inherent in
emotion and thought transmi�ed through a system of signs, includ-
ing language, to others to influence their decisions or actions. When
we express emotions and thoughts to other people with the goal of
influencing (persuading) them, we are engaged in rhetoric.”
4. Pragma-Rhetoric
The marriage between rhetoric and pragmatics is a marriage be-
tween ‘ancient’ and ‘modern’. The main motivation for such marriage
is that the two deals with the way language is used. Archer et al (2012:
148-9) indicate that the meeting point of the two fields lies upon the
way in which language is used, explicitly or implicitly, to guide other
toward a specific act. According to Persson and Ylikoski (2007: 55),
rhetoric is already pragmatic in nature because it deals with some-
thing beyond what is literally said. Rhetoric, like pragmatics, aims to
make a change in reality by using set linguistic devices. However, as
Larsson (1998: 9) refers, the two can be differentiated mentioning
that rhetoric is a�er persuasion and pragmatics is a�er description.
Larrazabal and Korta (2002:1) define the hybrid field in question
as “combining both disciplines in order to explain the intentional
phenomena that occur in most communicative uses of language,
namely the communicative intention and the intention of persuad-
ing”. Walson (2004: 21) indicates that the goal of this field is to dis-
cuss language be effective in certain contexts in order to convince
the addressees. He (2007:18) indicates that rhetorical pragmatics
discusses how a speaker generates reasonable emotions in his ad-
dressees (pathos), how to produce a reliable character (ethos), and
how to represent the available arguments and facts (logos). In ad-

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Prof. Dr. Fareed Hameed Al-Hindawi - Asst. Lect. Dhaifullah Zamil Harbi

dition, it studies how the rhetorical devices like metaphor and irony
are used to a�ract the audience’s a�ention. The relationship that
combines rhetoric, persuasion and argument is shown in Figure (1).

Figure (1): The relationship between rhetoric, persuasion, and

argument (Walton, 2007: 18)
5. Figures of Speech
There are many ways for manifesting a message in a particular
situation; one of these ways is using rhetorical figurative speech.
Corbe� (1990) discusses figures of speech in terms of deviation. A
rhetorical figure is a linguistic deviation of what is expected. Figures
of speech can be classified into two kinds: schemes and tropes. The
former involves rearrangement or changing of linguistic items, as
in repetition, ellipses and so on. It seems that schemes work at the
level of structure. The la�er work at the pragmatic level and it in-
cludes the meaning deviation, like metaphor, simile, irony etc. The
current study will adhere to one aspect of tropes which is metaphor.
5.1. Tropes
Trope is a cover term to many figures of speech which include
messages that go beyond the literal meaning. The inherent mean-
ing of the expressions is not intended and in many times it is in-
appropriate to the situation. This additional meaning is the main

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

concern for pragmatics and it lies in the area that joins pragmatics
and rhetoric. Tropes are divided into two types: destabilization and
substitution (McQuarrie and Mick 1996:429).
1. Destabilization Tropes: in this type of tropes, an expression
means beyond what is said and it is le� to the addressee to deal
with the implicature (McQuarrie and Mick1996:433). The most fa-
mous tropes are: metaphor, simile, irony and pun.
a. Metaphor: it is a widely studied rhetorical figure of speech
which is our concern in the current study. The general definition
of metaphor is talking about something in terms of something else
overlaps with it in some aspects. Arends and Kilcher (2010:176)
indicate to metaphor in terms of comparison. In many times the
comparison is between abstract and concrete entities. This facili-
tates our understanding of the abstract phenomena through talking
about them in terms of physical entities. For example, ‘life is a com-
plicated machine’. Metaphor has been studied widely in cognitive
linguistics. One of the sophisticated cognitive linguistic studies is
conducted by Fauconnier and Turner (2002) which is adopted in the
current study.
b. Simile: it is the direct manifestation of metaphor. The com-
parison between the two entities is linguistically encoded by using
“like” or “as” (Cruse, 2006: 165). For example, ‘he is like lion’.
c. Irony: it is the linguistic phenomenon in which the speaker
means the opposite to what he says, for example, when a person
says “what a sunny!” in a stormy day (Xiang Li, 2008: 5). Pragmat-
ically, irony is a strategy of indirect speech acts and sometimes it
generates conversational implicatures (A�ardo, 2001: 165).
d. Pun: it is a type of rhetorical strategy, as Bussmann (1996: 968),
of “words play’’. The speaker combines two words with similar pro-
nunciations and contrastive meanings. Pragmatically, pun is a kind
of ambiguous meaning occurs as a result of flouting the maxim of
manner. It activates the two contrastive meanings at the same time.

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Prof. Dr. Fareed Hameed Al-Hindawi - Asst. Lect. Dhaifullah Zamil Harbi

2. Substitution Tropes: in such tropes, the speaker says some-

thing and means another. It is the responsibility of the addressee
to correct and to get the intended meaning McQuarrie and Mick
(1996:433). There are three main tropes can be mentioned briefly
here:
a. Overstatement: it is one of the rhetorical devices in which “the
speaker’s description is stronger than is warranted by the state of
affairs described” Leech (1983:145).
b. Understatement: it refers to a kind of expressions that involve
seriousness, quantity and intensity of what is less than the reality
in order to generate an impact on the addressee (Cruse, 2006:186).
c. Rhetorical Question: it refers to the type of questions in which
the asker does not need an answer from the person being asked. It is
used mainly to a�ract the addressee’s a�ention (Shaffer, 2009:167).
6. Model and Analysis
The model is based on the working definition of the concept ‘ci-
vility’ in which politeness and peace lie at the core. These two con-
cepts represent the basis for any model designed for analyzing civil
discourse. The model is based on Leech’s (1983) model of commu-
nication and interpersonal rhetoric. Leech’s model will be expanded
to include what is called Civility Principle (CP). This principle is di-
vided into two sub-principles: Leech’s Politeness Principle (PP) and
Human Values Principle (HVP). The former includes the well-known
maxims of politeness. The speaker should have a high degree of
politeness to be persuasive. In the same context, the persuasive dis-
course is that in which human values are considered. The speaker
must reflect, in his speech, values like tolerance and peace, self-re-
straint, mutual respect, commitment to other people, social con-
cern, involvement, courtesy, and responsibility. These values form
the second principle within civility principle. Mutual respect, com-
mitment to other people, courtesy and involvement are not tackled
because they are not prominent in our current data.

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Figure (2): Civility Principle

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Prof. Dr. Fareed Hameed Al-Hindawi - Asst. Lect. Dhaifullah Zamil Harbi

6.1. Civility Principle

1. Politeness principle
Politeness is culturally determined, therefore, different cultures
have different a�tudes toward behaviors as polite or impolite. A
polite verbal or nonverbal behavior for one culture may be impo-
lite for another. The current study deals with Arabic data and the
maxims of politeness will be figured out according to Arab culture.
The Arabic maxims will be formed depending on Aziz and Lataiwish
(2000). For our data, only two maxims are prominent: tact and mod-
esty. In addition, there is no violation for the rest maxims.
a. Tact Maxim: “Minimize cost to other; maximize benefit to
other”
This maxim includes some speech acts that are inherently threat-
ening like ordering, demanding, and others. The speaker is urged
to use language in a way that minimizes cost and maximizes benefit
to the hearer. This way is restricted by the cultural norms. In Arabic,
direct speech and imperative are polite if they are combined with
expressions like ‫ �ﺎ� ﻋﻠ�ﻚ‬,‫ﻣﻦ ﻓﻀﻠﻚ‬, and so on. Indirect speech is
also used with such speech acts as in (2). In preaching and advising,
using direct speech and imperative structure is polite as in (3).
� �
(1) ‫ﺳﺎﻋﺪ� �� ﺣﻤﻞ ﻫﺬا اﻟﺼﻨﺪوق‬
� ,‫ﻣﻦ ﻓﻀﻠﻚ‬
Please, help me in carrying this box.
� �
(2) ‫ﻣﺴﺎﻋﺪ� �� ﺣﻤﻞ ﻫﺬا اﻟﺼﻨﺪوق‬
� ‫ﻫﻞ �ﺎﻣ�ﺎﻧﻚ‬
Can you help me in carrying this box
(3) ‫اﺗﻘﻮا ﷲ ﻋ�ﺎد ﷲ‬
Fear Allah, O the servants of Allah
(1) «...‫وﺳ�وا إ� إﺧﻮاﻧ�ﻢ‬
� ،‫( »أﻳﻬﺎ اﻟﻨﺎس أﺟﻴﺒﻮا دﻋﻮة إﻣﺎﻣ�ﻢ‬Mustafa, 1975. 45)
O people respond to your Imam’s call; and go to brothers….
(2) «... ‫ وﻛﻔﻮا ا�ﺪ��ﻢ‬،‫ واﻟﺰﻣﻮا ﺑﻴﻮﺗ�ﻢ‬،� ‫(»ﻓﺎﺗﻘﻮا ﷲ وارﺿﻮا �ﻘﻀﺎء ﷲ وﺳﻠﻤﻮا اﻷﻣﺮ‬P. 70)

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

O People fear Allah; accept His judgment, handed the ma�er to

Him; stay in your homes; and stop fighting...
(3) «...‫( »أﻳﻬﺎ اﻟﻨﺎس اﻋﻘﻠﻮا ﻋﻦ ر��ﻢ‬P. 72)
O people, understand what your God’s revelation is about…
(4) ‫ واﻧﻈﺮ ﻷﻣﺔ ﻣﺤﻤﺪ ﻣﺎ ﺗﺤﻘﻦ �ﻪ دﻣﺎءﻫﻢ وﺗﺼﻠﺢ �ﻪ‬،‫»ﻓﺎﺗﻖ ﷲ �ﺎ ﻣﻌﺎو�ﺔ‬
«‫( أﻣﻮرﻫﻢ‬P. 97)
O Muawiya, fear Allah; and look for what makes the Islamic na-
tion live in peace and repair its affairs ….
(5) ،‫ وأرض �ﻤﺎ ﻗﺴﻢ ﷲ ﺗﻜﻦ ﻏﻨ�ﺎ‬،‫»�ﺎ ﺑﻦ آدم ﻋﻒ ﻋﻦ ﻣﺤﺎرم ﷲ ﺗﻜﻦ ﻋﺎ�ﺪا‬
‫وأﺣﺴﻦ ﺟﻮار ﻣﻦ ﺟﺎورك ﺗﻜﻦ ﻣﺴﻠﻤﺎ وﺻﺎﺣﺐ اﻟﻨﺎس �ﻤﺜﻞ ﻣﺎ ﺗﺤﺐ أن �ﺼﺎﺣﺒﻮك �ﻤﺜﻠﻪ‬
«‫( ﺗﻜﻦ ﻋﺪﻻ‬P. 15)
O Adam’s son, leave sins to be a worshiper; satisfy of what Allah grants
you to be rich; do the best to you neighborhood to be Muslim; and ac-
companied people as you would like to be accompanied to be just…
(6) ‫ واﻋﻠﻢ أﻧﻚ ﺗﻄﻠﺐ اﻟﺪﻧ�ﺎ‬..‫ وﺣﺼﻞ زادك ﻗ�ﻞ ﺣﻠﻮل أﺟﻠﻚ‬،‫»اﺳﺘﻌﺪ ﻟﺴﻔﺮك‬
«...‫ وﻻ ﺗﺤﻤﻞ ﻫﻢ ﻳﻮﻣﻚ اﻟﺬي ﻟﻢ �ﺄت‬،‫( واﻟﻤﻮت �ﻄﻠ�ﻚ‬P. 23)
Get ready for your trip; do your best in life before your death;
know that you are looking for worldly life and death is looking for
you; do not care for tomorrow before its coming….
(7) «... ‫ واﻋﻤﻞ ﻵﺧﺮﺗﻚ �ﺄﻧﻚ ﺗﻤﻮت ﻏﺪا‬،‫( »اﻋﻤﻞ ﻟﺪﻧ�ﺎك �ﺄﻧﻚ ﺗﻌ�ﺶ أ�ﺪا‬P.
24)
Work for the worldly life as if you never live; and work for the
herea�er as if you will die tomorrow...
b. Modesty Maxim: “Minimize praise of self; maximize dis-
praise of self”
This maxim, in general, indicates that the speaker should not
praise himself. However, in Arabic, it is polite to praise yourself, your
family, your tribe or your country in some positions as in the poetry.
Sometimes self-praising is justified by being the speaker wants to
prove something, for example, his right in occupying a position or
to get back a raped right. The following quotations, Imam Hassan

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praise his fathers to prove for the Islamic society his right in leading
the nation and because his enemies was dispraising his father.
(1) «‫ وﻣﻦ ﺧ�ج ﻣﻨﻪ �ﺎن �ﺎﻓﺮا‬،‫( “إن ﻋﻠ�ﺎ �ﺎب ﻣﻦ دﺧﻠﻪ �ﺎن آﻣﻨﺎ‬P. 7)
Ali was a gate in which anyone enters be safe and anyone gets
out be infidel….
(2) «...‫اﻟﺪا� إ� ﷲ ﺑ�ذﻧﻪ‬
� ‫اﻟﻤﻧ� أﻧﺎ اﺑﻦ‬
� ‫اﻟ�ﺸ� اﻟﻨﺬﻳﺮ أﻧﺎ اﺑﻦ اﻟ�اج‬
� ‫( »أﻧﺎ اﺑﻦ‬P. 16)
I am the son of the forerunner and harbinger; I am the son of the
shining light; I am the son that who ergs people to believe in God...
(3) ‫ا� ﷲ ﺻﺎﺋﺐ ﻋ� أﻋﺪاء‬ � ‫ ﻟﻘﺪ ﻓﺎرﻗ�ﻢ �ﺎﻷﻣﺲ ﺳﻬﻢ ﻣﻦ ﻣﺮ‬،‫»�ﺎ أﻫﻞ اﻟ�ﻮﻓﺔ‬
«...‫ ﻧ�ﺎل ﻋ� ﻓﺠﺎر ﻗ��ﺶ‬،‫( ﷲ‬P. 20)
Oh people of Kufa, yesterday one of God’s arrows le� you; it was
pointed toward His enemies; tormented to Quraish’s Ungodly mebers…
،‫أ� ﻃﺎﻟﺐ‬ � � �
� � ‫ﻋ� ﺑﻦ‬
� ‫�ﻌﺮﻓ� ﻓﺄﻧﺎ اﻟﺤﺴﻦ ﺑﻦ‬
� ‫ﻋﺮﻓ� وﻣﻦ ﻟﻢ‬
� ‫ﻋﺮﻓ� ﻓﻘﺪ‬� ‫»أﻳﻬﺎ اﻟﻨﺎس ﻣﻦ‬
«...‫ أﻧﺎ اﺑﻦ ﻣﻦ ﺟﻌﻠﺖ ﻟﻪ اﻷرض ﻣﺴﺠﺪا وﻃﻬﻮرا‬،‫ﻧ� ﷲ‬ � � ‫( أﻧﺎ اﺑﻦ‬P.51)
O people who do not know me, I am Hassan ibn Ali ibn Abi Talib;
I am the prophet’s son; I am son of the person for whom earth be-
came mosque and thora...
(4) ‫ أﻧﺎ اﺑﻦ أول ﻣﻦ ﻳﻨﻔﺾ‬،‫ أﻧﺎ اﺑﻦ اﻟﺸﻔﻴﻊ اﻟﻤﻄﺎع‬،‫»أﻧﺎ اﺑﻦ اﻟﻤﺴﺘﺠﺎب ﻟﻠﺪﻋﻮة‬
�‫ﻧ‬ �
� � ‫ أﻧﺎ اﺑﻦ ﻣﻦ ﻗﺎﺗﻠﺖ اﻟﻤﻼﺋﻜﺔ ﻣﻌﻪ وﻟﻢ ﺗﻘﺎﺗﻞ ﻣﻊ‬،‫ و�ﻘ�ع �ﺎب اﻟﺠﻨﺔ‬،‫رأﺳﻪ ﻋﻦ اﻟ�اب‬
«...‫ أﻧﺎ اﺑﻦ ﻣﻦ ﻧ� ﻋ� اﻷﺣﺰاب‬،‫( ﻗ�ﻠﻪ‬P. 51)
I am the son of the person whose prayer is responded; I am the son
of the intercessor; I am the son of the first to shake off dust from his
head, and knock on the gate of heaven; I am son of the prophet with
whom the angels fought; they had never fought with another proph-
et; I am son of the prophet who was advocated against the parties.
(5) ‫ أﻧﺎ اﺑﻦ ﻣﻦ‬،‫ أﻧﺎ اﺑﻦ ﻣﻦ ﺳﺎد اﻟﻮرى ﻛﺮﻣﺎ وﻧ�ﻼ‬،‫»أﻧﺎ اﺑﻦ ﻣﻦ ﺳﺎد ﻗ��ﺸﺎ ﺷﺎ�ﺎ وﻛﻬﻼ‬
«...‫( ﺳﺎد أﻫﻞ اﻟﺪﻧ�ﺎ �ﺎﻟﺠﻮد اﻟﺼﺎدق‬P. 52)
I am son of the person who became the Quraish as a young and
as an old man; I am son of the noblest and the most generous man;
I am son of the most honest ma…

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2. Human values principle

a. Peace and Tolerance: the speech should promote the values
of peace and tolerance and despises violence. All the following quota-
tions reflect, obviously, the peaceful discourse that Imam Hassan has.
�
(1) «‫ﺗﻌ� �� اﻟﻐﺮم وأن ﺗﻌﻔﻮ ﻋﻦ اﻟﺠﺮم‬
� ‫ أن‬- ‫( “ﻣﺎ اﻟﻤﺠﺪ؟‬P. 120)
What is glory? – It is to give in enmity and to forgive crime…
(2) ( ” «‫اﻟﺼﻠﺢ ﺗﺄﺧﺬ ﻣﻨﻪ ﻣﺎ رﺿ�ﺖ �ﻪ * واﻟﺤﺮب �ﻜﻔ�ﻚ ﻣﻦ أﻧﻔﺎﺳﻬﺎ ﺟ�ع‬P. 59)
From peace, you get what makes you satisfied but from war’s
breath, only a dose is enough.
(3) ،‫ وﻗﻄﻊ اﻟﻔﺘﻨﺔ‬،‫ ﻓﻨﻈﺮت ﻟﺼﻼح اﻷﻣﺔ‬،‫ﻧﺎزﻋ� ﺣﻘﺎ ﻫﻮ �� دوﻧﻪ‬ � ‫»أن ﻣﻌﺎو�ﺔ‬
� �
�
‫ﺣﺎر�� ﻓﺮأ�ﺖ أن أﺳﺎﻟﻢ‬ ‫ﻣﻦ‬ ‫وﺗﺤﺎر�ﻮا‬ ، �
�‫ﺳﺎﻟﻤ‬ ‫ﻣﻦ‬ ‫�ﺴﺎﻟﻤﻮا‬ ‫أن‬ �‫ﻋ‬ �‫�ﺎ�ﻌﺘﻤﻮ‬ ‫وﻗﺪ ﻛﻨﺘﻢ‬
� � �
‫ﺧ� ﻣﻦ‬ �
� �‫اﻟﻤﺴﻠﻤ‬ �
‫ وﻗﺪ �ﺎ�ﻌﺘﻪ ورأ�ﺖ أن أﺣﻘﻦ دﻣﺎء‬،‫ﺑﻴ� و��ﻨﻪ‬
� � ‫ وأﺿﻊ اﻟﺤﺮب‬،‫ﻟﻤﻌﺎو�ﺔ‬
«...‫ﺳﻔﻜﻬﺎ وﻻ أر�ﺪ �ﺬﻟﻚ إﻻ ﺻﻼﺣ�ﻢ‬. (P. 62)
Muawiya fights to get the right that is mine. I looked for the ben-
efit of the nation and warping up the disorder. O people, you had
pledge allegiance to follow me in peace and war and now I see to
leave caliphate to Muawiya to stop war. I do this to stop Muslims to
kill each other.
(4) ‫أﻫ� ووﻟﺪي وأﻫﻞ ﺑ�ﺘﻚ أن ﺗﺼﻔﺢ ﻋﻦ‬ �� �
� ‫ﺣﺴ� �ﻤﻦ ﺧﻠﻔﺖ ﻣﻦ‬ ‫»إ� أوﺻ�ﻚ �ﺎ‬
�
«‫ وﺗﻜﻮن ﻟﻬﻢ ﺧﻠﻔﺎ وواﻟﺪا‬،‫ وﺗﻘ�ﻞ ﻣﻦ ﻣﺤﺴﻨﻬﻢ‬،‫( ﻣﺴ�ﺌﻬﻢ‬P. 64)
O Hussein, I ask you to take care of our family; forgive their fault
and reward them for their good deeds; and be a father for them.
(5) ،‫ وأﻧﺎ أﻧﺼﺢ ﺧﻠﻖ ﷲ ﻟﺨﻠﻘﻪ‬،‫»إ� ﻷرﺟﻮ أن أ�ﻮن ﻗﺪ أﺻ�ﺤﺖ �ﺤﻤﺪ ﷲ وﻣﻨﻪ‬ �
�
‫ وأن ﻣﺎ ﺗﻜﺮﻫﻮن‬،‫ وﻻ ﻏﺎﺋﻠﺔ إﻻ‬،‫ وﻻ ﻣ��ﺪا ﻟﻪ �ﺴﻮء‬،‫وﻣﺎ أﺻ�ﺤﺖ ﻣﺤﺘﻤﻼ ﻋ� ﻣﺴﻠﻢ ﺿﻐﻦ‬
«...‫ﺧ� ﻟ�ﻢ ﻣﻤﺎ ﺗﺤﺒﻮن � �� اﻟﻔﺮﻗﺔ‬ �
� ‫( �� اﻟﺠﻤﺎﻋﺔ‬P. 66)
I wish that I became the most advisable person for people; and
do not carry grudge in my heart for anyone. What you heat in their
coalition is be coalition be�er than what you like in your separation.
(6) ‫ ﻓﺎﺗﻘﻮا‬،‫إ� ﻟﻢ أرد �ﻤﺎ رأﻳﺘﻢ إﻻ ﺣﻘﻦ دﻣﺎﺋ�ﻢ و�ﺻﻼح ذات ﺑ�ﻨ�ﻢ‬�
� ‫»أﺷﻬﺪ ﷲ و��ﺎ�ﻢ‬
«...‫ وﻛﻔﻮا أ�ﺪ��ﻢ‬،‫ واﻟﺰﻣﻮا ﺑﻴﻮﺗ�ﻢ‬،� ‫( ﷲ وارﺿﻮا �ﻘﻀﺎء ﷲ وﺳﻠﻤﻮا اﻷﻣﺮ‬P. 70)

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Allah and you are witnesses that I had not wanted except stopping
war and spreading peace among you. Therefore, fear Allah and accept
your fate; leave Allah guides you; stay in your homes; stop fighting...
� � ‫»ﻮﷲ‬
(7) ‫ﻟ� ﺗﺬﻟﻮا وﺗﻌﺎﻓﻮا أﺣﺐ إ� ﻣﻦ أن ﺗﻌﺰوا وﺗﻘﺘﻠﻮا ﻓﺈن رد ﷲ ﻋﻠﻴﻨﺎ ﺣﻘﻨﺎ‬
�
�‫ وﺳﺄﻟﻨﺎ � اﻟﻌﻮد ﻋ� أﻣﺮە و�ن �ﻓﻪ ﻋﻨﺎ رﺿ�ﻨﺎ وﺳﺄﻟﻨﺎ ﷲ اﻟﻌﻮن ﻋ‬،‫�� ﻋﺎﻓ�ﺔ ﻗ�ﻠﻨﺎ‬
«...‫( أﻣﺮە‬P. 71)
To be humiliated in peace be�er, for me, than being honorable
in war; we will accept if Allah gets our right back while we are in
peace and we will be satisfied also if He do not do; and we ask Him
to grant us His help...
(8) ‫�� � �� أن اﺗﻮ� اﻣﺮ اﻣﺔ ﻣﺤﻤﺪ ﺻﻞ ﷲ‬
� ‫ﻳﻨﻔﻌ� وﻣﺎ‬
�
� ‫»ﻣﺎ أﺣﺒ�ﺖ ﻣﻨﺬ ﻋﻠﻤﺖ ﻣﺎ‬
�
«... !‫( ﻋﻠ�ﻪ وﺳﻠﻢ ﻋ� أن ﻳﻬﺮق )�ﺴﺎل( �� ذﻟﻚ ﻣﺤﺠﻤﺔ دم‬h�ps://www.alukah.
net/culture/0/123364/#ixzz5vdJ9mvs1)
I did not like shedding a drop of blood since I had learned what ben-
efits me and what hurts me to take over the nation of Muhammad...
‫ﱡ‬
(9) ‫ إﻣﺎ أن �ﻜﻮن ﺣﻖ اﻣﺮئ ﻓﻬﻮ أﺣﻖ‬،‫»إن ﻫﺬا اﻷﻣﺮ اﻟﺬي اﺧﺘﻠﻔﺖ ﻓ�ﻪ أﻧﺎ وﻣﻌﺎو�ﺔ‬
َ � �
«...‫ ﻓﻘﺪ ﺗﺮﻛﺘﻪ إرادة إﺻﻼح اﻷﻣﺔ وﺣﻘﻦ دﻣﺎﺋﻬﺎ‬،�� ‫ و�ﻣﺎ أن �ﻜﻮن ﺣﻘﺎ ﻫﻮ‬،�‫ﻣ‬
� ‫�ﻪ‬
(h�ps://www.alukah.net/culture/0/123364/#ixzz5vdKDOzGA)
The issue that I and Muawiya have disagreed over is either another
person’s right or my own right that I le� to stop fight and spread peace...
b. Antiracial discourse: the discourse must not contain any sign
of any form of racialism. In Imam Hassan’s speeches, no one can
find any sign of racialism. He always uses general words that ad-
dress all human beings without as in the following qoutations.
(1) «...‫( »أﻳﻬﺎ اﻟﻨﺎس ﺳﻤﻌﺖ ﺟﺪي‬P. 12)
O people, I heard my grandfather….
�
(2) «...‫( “�ﺎ اﺑﻦ آدم ﻟﻢ ﺗﺰل �� ﻫﺪم ﻋﻤﺮك‬P. 15)
O Adam’s son, you still destroy your age...
(3) «...‫( ”�ﺎ ﺑﻦ آدم ﻋﻒ‬P. 15)
O Adam’s son, leave…

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

c. Self-restraint: The speaker should have control over his own

verbal behaviors that keeps him from doing things he wants to do but
should not do. In other words, he should not violently or badly even
when the situation demands such behavior. The following quotations
show how Imam Hassan behaved in a civil way. This is obvious when
one of his followers betrayed him, as in the first quotation, and when
other followers a�acked him harshly, as in the next two quotations.
(1) ،‫ أن أﻣﺮ ﷲ واﻗﻊ‬:‫ ﻘﺎل‬... ‫ وﻏﺪر �ﻪ ﻋﻦ ر�ﺎح ﺑﻦ اﻟﺤﺎرث‬،‫»ﺣﻴﻨﻤﺎ ﻧﻜﺚ ﻋﻬﺪە‬
‫إ� ﻣﺎ أﺣﺒ�ﺖ أن آ� ﻣﻦ أﻣﺮ أﻣﺔ ﻣﺤﻤﺪ )ﺻ� ﷲ ﻋﻠ�ﻪ‬ �
� ،‫إذ ﻻ ﻟﻪ داﻓﻊ و�ن ﻛﺮە اﻟﻨﺎس‬
�
‫ﻳﻨﻔﻌ� ﻣﻤﺎ‬ ‫ ﻗﺪ ﻋﻠﻤﺖ ﻣﺎ‬،‫وآﻟﻪ وﺳﻠﻢ( ﻣﺜﻘﺎل ﺣ�ﺔ ﻣﻦ ﺧﺮدل ﻳﻬﺮاق ﻓ�ﻪ ﻣﺤﺠﻤﺔ ﻣﻦ دم‬
�
«...‫ ﻓﺎﻟﺤﻘﻮا �ﻄﻴ�ﺘ�ﻢ‬،�� � �� � (P. 61)
When Ryah Ben Al-Harith reneged... Imam Hassan (peace be
upon him) said: Allah’s order necessarily happens; human beings
cannot stop it; I disliked to take over the nation of Muhammad
(peace be upon him) and a drop of blood sheds. I knew what bene-
fits and what hurts me; so, go where ever you want…
(2) ‫ أﻣﺎ �ﻌﺪ ﻓﺈﻧ�ﻢ ﺷ�ﻌﺘﻨﺎ وأﻫﻞ ﻣﻮدﺗﻨﺎ وﻣﻦ ﻧﻌﺮﻓﻪ‬:‫ ﻗﺎل‬...‫»ردا ﻋ� ﻣﻦ ﺗﺠﺎ� ﻋﻠ�ﻪ‬
�
‫ وﻟﻮ ﻛﻨﺖ �ﺎﻟﺤﺰم �� أﻣﺮ اﻟﺪﻧ�ﺎ وﻟﻠﺪﻧ�ﺎ أﻋﻤﻞ‬،‫�ﺎﻟﻨﺼ�ﺤﺔ واﻻﺳﺘﻘﺎﻣﺔ ﻟﻨﺎ وﻗﺪ ﻓﻬﻤﺖ ﻣﺎ ذﻛﺮﺗﻢ‬
‫ أﺷﻬﺪ ﷲ‬،��‫ﺳﻠ‬ � ‫ﻏ� ﻣﺎ رأﻳﺘﻢ‬
� �‫ وﻟ�ﺎن ر � �أ‬،‫ﻣ� وأﺷﺪ ﺷﻜ�ﻤﺔ‬ �
� ‫وأﻧﺼﺐ وﻣﺎ �ﺎن � ﻣﻌﺎو�ﺔ �ﺄ�ﺄس‬
«...‫ ﻓﺎﺗﻘﻮا ﷲ وارﺿﻮ‬،‫( و��ﺎ�ﻢ �إ� ﻟﻢ أرد �ﻤﺎ رأﻳﺘﻢ إﻻ ﺣﻘﻦ دﻣﺎﺋ�ﻢ و�ﺻﻼح ذات ﺑ�ﻨ�ﻢ‬P. 70)
Addressing the people who infringed on him ... O people, you
are our Shia and the people who advisable and loyal to us and I
understood what you had said. If I would work for the worldly life,
Muawiya is not tougher and braver than me; but I have a different
view. Allah and you are witnesses that never wanted except sopping
shedding your blood and spreading peace.
(3) ‫ﻟ� ﺗﺬﻟﻮا وﺗﻌﺎﻓﻮا أﺣﺐ إ� ﻣﻦ أن ﺗﻌﺰوا‬ � � ‫اﻟﻤﺆﻣﻨ� ﻓﻮﷲ‬ �� ‫وأﻣﺎ ﻗﻮﻟﻚ �ﺎ ﻣﺬل‬....»
�
‫ وﺳﺄﻟﻨﺎ � اﻟﻌﻮد ﻋ� أﻣﺮە و�ن �ﻓﻪ ﻋﻨﺎ‬،‫وﺗﻘﺘﻠﻮا ﻓﺈن رد ﷲ ﻋﻠﻴﻨﺎ ﺣﻘﻨﺎ �� ﻋﺎﻓ�ﺔ ﻗ�ﻠﻨﺎ‬
«...‫( رﺿ�ﻨﺎ وﺳﺄﻟﻨﺎ ﷲ اﻟﻌﻮن ﻋ� أﻣﺮە‬P. 71)
…for your saying addressing me ‘O humiliating the believers’, to be
humiliated in peace be�er, for me, than being honorable in war; we
will accept if Allah gets our right back while we are in peace and we will
be satisfied also if He do not do; and we ask Him to grant us His help...

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d. Social Concern: the speaker should tackle topics that are im-
portant to his society like poverty, lack of education, and many oth-
er issues that affect life of the society. In the following quotations,
Imam Hassan talks about some significant issues for his society. In
the first quotation, he tackles the ma�er of rain which is considered
as an existential issue for his society and the only source of water.
He also talks about the economic issue like prices. In the second
quotation, he urges unity of the Islamic society which is so impor-
tant issue at that time because of the civil war between Muslims. In
the last two quotations, he indicates importance of education.
� � ‫ و�ﺬورﻧﺎ‬،‫»اﻟﻠﻬﻢ اﺳﻖ ﺳﻬﻠﻨﺎ وﺟ�ﻠﻨﺎ‬
(1) �� ‫ وﺗ�ﺎرك ﻟﻨﺎ‬،‫ﺣ� ﺗﺮﺧﺺ �ﻪ أﺳﻌﺎرﻧﺎ‬
��
«...�‫اﻟﻌﺎﻟﻤ‬ � � ‫ وﻣﺪﻧﺎ أرﻧﺎ اﻟﺮزق ﻣﻮﺟﻮدا واﻟﻐﻼء ﻣﻔﻘﻮدا‬،‫( ﺻﺎﻋﻨﺎ‬P. 43)
‫أﻣ� �ﺎ رب‬
O Allah, water our plain, mountain, and seeds to make prices
cheaper; O Allah, bless our food; and make livelihood available and
end price rises, amen.
�
(2) ،‫ إﻧﻪ ﻟﻢ �ﺠﺘﻤﻊ ﻗﻮم ﻗﻂ ﻋ� أﻣﺮ واﺣﺪ إﻻ اﺷﺘﺪ أﻣﺮﻫﻢ‬... ‫»� وﺣﺪة اﻟﺼﻒ ﻗﺎل‬
�
«...‫( واﺳﺘﺤ�ﻤﺖ ﻋﻘﺪﺗﻬﻢ‬P. 59)
About unity, he said: any group of people agrees on following
one leader will be stronger and their unity will be harder…
(3) ‫ ﻓﺘﻜﻮن ﻗﺪ أﺗﻘﻨﺖ ﻋﻠﻤﻚ وﻋﻠﻤﺖ ﻣﺎ ﻟﻢ‬،‫ﻏ�ك‬
� ‫ وﺗﻌﻠﻢ ﻋﻠﻢ‬،‫»ﻋﻠﻢ اﻟﻨﺎس‬
«...‫( ﺗﻌﻠﻢ‬P. 115)
Teach people and learn the other’s sciences to master your
knowledge and learn what you ignore.
� ‫»ﻣﻦ‬
(4) «...‫أ�� ﻣﻦ ﻣﺠﺎﻟﺴﺔ اﻟﻌﻠﻤﺎء أﻃﻠﻖ ﻋﻘﺎل ﻟﺴﺎﻧﻪ وﻓﺘﻖ ﻣﺎ رﺗﻖ ﻣﻦ ذﻫﻨﻪ‬
(P. 118)
Anyone a�ends the scholars’ sessions repeatedly; he will have a
tac�ul tongue and though�ul mind...
e. Responsibility: the speaker should reflect his feeling of re-
sponsibility toward the society through urging people to behave
peacefully, kindly and morally. In the following quotations, Imam
Hassan tackles different topics and insists on many civil values. In
the first quotation he insists on the value of consultation against

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

the unilateral decisions and marginalization. The next three quota-

tions include the value of knowing rights of the other member of
the community and the value of cooperation among people. The
speaker in the fi�h quotation indicates the importance of dealing
with the other people morally. The last quotation insists the value
of honesty among the society members.
(1) ‫( ﻣﺎ �ﺸﺎور ﻗﻮم إﻻ ﻫﺪوا إ� رﺷﺪﻫﻢ‬P. 110)
Any group of people consult, they will reach their goal.
(2) ‫ وﻣﻦ‬،‫»أﻋﺮف اﻟﻨﺎس �ﺤﻘﻮق إﺧﻮاﻧﻪ وأﺷﺪﻫﻢ ﻗﻀﺎء ﻟﻬﺎ أﻋﻈﻤﻬﻢ ﻋﻨﺪ ﷲ ﺷﺄﻧﺎ‬
��
«...�‫اﻟﺼﺪ�ﻘ‬ �
‫( ﺗﻮاﺿﻊ �� اﻟﺪﻧ�ﺎ ﻹﺧﻮاﻧﻪ ﻓﻬﻮ ﻋﻨﺪ ﷲ ﻣﻦ‬P. 114)
The best people in knowing their brothers’ rights and the most
helpful ones are the best for Allah. The people who humble in front
of their brothers are the most honest for Allah.
�
(3) «‫ أﺣﺐ إ� ﻣﻦ اﻋﺘ�ﺎف ﺷﻬﺮ‬،‫( »ﻟﻘﻀﺎء ﺣﺎﺟﺔ أخ �� �� ﷲ‬P. 122)
To help a brother is be�er to me than staying for a month in the
mosque for worshiping.
(4) ‫ ﻓﺄﻣﺎ‬،‫ وﺣﻘﻮق اﻷﻣﻮات‬،‫ وﺣﻘﻮق اﻷﺣ�ﺎء‬،‫� أن ﺗﺮ� ﺣﻘﻮق ﷲ‬ � .... ‫»اﻟﺴ�ﺎﺳﺔ‬
‫ﻓ� أن ﺗﻘﻮم ﺑﻮاﺟ�ﻚ‬
� ‫ وأﻣﺎ ﺣﻘﻮق اﻷﺣ�ﺎء‬.�‫ﺣﻘﻮق ﷲ ﻓﺄداء ﻣﺎ ﻃﻠﺐ واﻻﺟﺘﻨﺎب ﻋﻤﺎ ﻧ‬
«...‫ﻟﻮ� اﻷﻣﺮ ﻣﺎ أﺧﻠﺺ ﻷﻣﺘﻪ‬
� ‫ وأن ﺗﺨﻠﺺ‬،‫ وﻻ ﺗﺘﺄﺧﺮ ﻋﻦ ﺧﺪﻣﺔ أﻣﺘﻚ‬،‫ﻧﺤﻮ إﺧﻮاﻧﻚ‬.
(P. 118)
Politics... is to take care of Allah’s rights, peoples’ are rights, and
the dead peoples’ rights. Allah’s rights are to follow His instructions.
People’s rights are to do your responsibility toward your brothers
and to help them when they need, to serve your nation and to obey
the leader if he is loyal to the nation…
(5) «‫( »ﺻﺎﺣﺐ اﻟﻨﺎس �ﻤﺜﻞ ﻣﺎ ﺗﺤﺐ أن �ﺼﺎﺣﺒﻮك �ﻪ‬P. 122)
Deal with people as you like they deal with you…
(6) «‫( »ﻻ �ﻐﺶ اﻟﻌﺎﻗﻞ ﻣﻦ اﺳ�ﻨﺼﺤﻪ‬P. 125)
The wise does not cheat a person asks him advice.

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Prof. Dr. Fareed Hameed Al-Hindawi - Asst. Lect. Dhaifullah Zamil Harbi

7. Conclusion
In light of what have been discussed before, some points can be
concluded in relation to the question that this paper built upon,
these points are:
1. Civility is a pragma-rhetorical device used in Imam Hassan’s
speech.
2. Civility is represented in many forms in Imam Hassan’s
speech, these forms are: polite behaviors, speech loaded with the
human values that are connected with civility.
3. Each of these forms and values is considered as pragma-rhe-
torical sub-device to persuade listeners.

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 CIVILITY IN IMAM HASSAN’S SPEECH: A PRAGMA-RHETORICAL STUDY

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