Austin's Speech Act Theory distinguishes between the locutionary aspect (form and meaning) and the illocutionary aspect (intention and function), transforming language from a mere description of reality into the performance of social acts, thereby enabling the analysis of discourse as an interactive, semantic act. This study selects Sermon 118 of Imam Ali (PBUH), delivered to urge and encourage jihad when the people resorted to silence and withdrawal. Adopting a descriptive-analytical approach, this article aims to analyze this sermon through the concepts of the locutionary and illocutionary acts in Austin's theory, in order to uncover its speech acts, such as admonition, warning, and moral guidance. This highlights the theory's efficacy in revealing the hidden educational, existential, and pragmatic dimensions of classical texts, transcending their surface meanings. The analysis reveals that this sermon perfectly embodies performative discourse, transcending mere reporting to become an existential-political act through a variety of illocutionary speech acts. According to Austin's classification, the sermon realizes the three levels of speech acts: the locutionary act (a sound linguistic structure), the illocutionary act (encompassing expressive, declarative, warning, commissive, and reprimanding acts), and the perlocutionary act (the direct effect on the listener). Consequently, a high performative competence emerges from the harmony between the locutionary-linguistic structure and the pragmatic function, where syntax, rhythm, and rhetorical imagery serve as tools for action rather than mere ornamentation. Furthermore, it creates a new reality by affirming the centrality of the Imam as the "pivot of the millstone" that maintains the cohesion of society. Finally, it redefines jihad not merely as armed combat, but as a moral commitment and an existential responsibility towards the Ummah, one that necessitates steadfastness despite the desire to withdraw.
Keywords: locutionary aspect, illocutionary (performative) aspect, Sermon 118 of Imam Ali (PBUH), exhortation to jihad, speech act theory (Austin)
Introduction
Speech Act Theory, pioneered by J. L. Austin, transformed the conception of language from a mere description of reality into a communicative act performed within its context. The theory hinges on the distinction between the locutionary aspect, which pertains to the words uttered, and the illocutionary aspect, which relates to the underlying intentions, in order to reveal the interactive dimension of discourse. Adopting a descriptive-analytical approach, this article applies these two concepts to an analysis of Sermon 118 of Imam Ali (PBUH). The objective is to uncover the performative functions of the sermon—such as admonition, warning, and guidance—transcending the surface meaning to reveal its educational and existential impact. Ultimately, this demonstrates the theory's efficacy in deconstructing classical texts and bringing to light their implicit pragmatic dimensions and persuasive strategies.
Materials & methods
John Austin’s Speech Act Theory revolutionized the philosophy of language by redefining speech as a performative social act rather than a mere description of reality. It transcends traditional truth criteria, focusing on "performative utterances" that enact real change or establish moral commitments simply by being spoken. Austin categorized these acts into three interconnected levels: locutionary (producing the sentence), illocutionary (communicative intention), and perlocutionary (the effect on the listener). This framework deeply intersects with pragmatics, analyzing language as a living phenomenon shaped by context, situation, and underlying intentions. Consequently, language transforms from a neutral, representational tool into an active, dynamic practice. Ultimately, it serves as a powerful mechanism for constructing social realities and organizing relationships within purposeful communicative frameworks.
Discussion & result:
The pragmatic analysis of Imam Ali’s (PBUH) sermon reveals a robust locutionary-linguistic structure, manifested in its balanced phonetic rhythm and refined syntactic and rhetorical constructions. This formal structure transcends mere description, accomplishing illocutionary speech acts that reflect the speaker’s intentions and his dynamic interaction within a leadership context. The orator employs rhetorical negation and reprimand to execute the speech act of rejecting and objecting to ill-considered demands to march into battle. Furthermore, by enumerating administrative duties, he performs the acts of justification and authority consolidation, declaring himself the "pivot of the millstone" whose absence would inevitably disrupt the entire system. The expressive and psychological dimensions are unveiled through exquisite metaphors that embody the weight of responsibility and a profound awareness of the existential burden of leadership. Consequently, language in this sermon transforms from a neutral descriptive tool into an active social and political force that re-engineers reality and lays the foundational pillars of the state.
Conclusion
Imam Ali’s (PBUH) Sermon 118 embodies a supreme model of performative discourse that reshapes reality through acts transcending mere description. At the illocutionary level, it accomplishes acts such as reprimand, justification, warning, and the assertion of centrality, thereby reshaping the relationship between the ruler and the ruled. As for its locutionary-linguistic structure, it employs syntax, phonetics, and lexis as effective tools, achieving an organic harmony between form and function. Thus, it demonstrates high performative competence, wherein words successfully accomplish tangible social and political acts such as rejection, consolidation, and warning.This transforms the discourse from mere reporting into a foundational act that redefines jihad and responsibility as a profound and sustainable systemic duty.