Journal of the stylistic of Persian poem and prose
volume Number 18، number In Volume 11، February 2026 ، issue Number 117

A Comparative Analysis of Impoliteness Strategies in Fīh Mā Fīh and Maqālāt-e Shams Based on Culpeper’s Impoliteness Theory

Elham Bavaqar Zaeimi (Author in Charge), Morteza Rashidi Ashjerdi

Abstract

BACKGROUND AND OBJECTIVES: Despite its profoundly spiritual and ethical nature, Persian mystical literature contains layers of language in which various forms of impoliteness appear—phenomena that may initially seem incompatible with the spiritual atmosphere of these texts. Fīh mā fīh by Molana Jalal al-Din Rumi and Maqālāt of Shams Tabrizi are prominent examples where sharp, sarcastic, or deliberately silent forms of language are employed as strategies for guiding the audience. The present study aims to investigate and analyze these linguistic techniques within the framework of Culpeper’s impoliteness theory, which classifies impoliteness into five major types: bald impoliteness, positive impoliteness, negative impoliteness, sarcasm, and withholding politeness.

METHODOLOGY: This research is conducted through a descriptive–analytical approach based on the two works Fīh mā fīhand Maqālāt-e Shams. The utterances of Rumi and Shams Tabrizi in these works have been examined and compared in terms of the types of impoliteness used, the sender and receiver of the message, and the rhetorical strategies employed.

FINDINGS: The analysis of Maqālāt-e Shams and Fīh mā fīhindicates that, although various types of impoliteness appear in both texts for educational and philosophical purposes, their distribution differs significantly. A total of 94 instances of impoliteness were identified in Maqālāt-e Shams, consisting of 17 cases of bald impoliteness, 20 of positive impoliteness, 46 of negative impoliteness, 9 cases of sarcasm, and 2 instances of withholding politeness. In Fīhi mā fīhi, 32 instances were observed, including 13 cases of bald impoliteness, 25 of negative impoliteness, 4 of sarcasm, and 1 instance of withholding politeness.

CONCLUSION: The findings demonstrate that in Maqālāt-e Shams, both the frequency and intensity of impoliteness across all categories exceed those in Fīhi mā fīhi. Shams employs a bold, critical, and uncompromising tone aimed at provoking a spiritual awakening in the audience. Rumi also uses impoliteness strategies, yet his tone is generally milder and more instructive. Negative impoliteness is the most common type in both texts, whereas withholding politeness—which may signify mystical etiquette or implicit rejection—occurs least frequently. Overall, the study suggests that impoliteness in mystical texts is not merely a linguistic behavior but functions as a tool for spiritual and pedagogical influence, constituting an effective communicative and didactic strategy within Persian mystical discourse.

Keyword
Culpeper , Discourse Analysis , Fīhi Mā Fīh , Impoliteness Theory , Maqālāt-e Shams , politeness and impolitness.