In pragmatics, there has been a great a great deal of interest on POLITENESS phenomenon. The extent of interest is so vast that it has been considered a sub-discipline of pragmatics. Moreover, they are divergences in approaching POLITENESS. The diversity is conclusively evident, when the conceptualistion and operational definition of the concept is concerned. This paper altempts to demonstrate that the current confusion is inherent in the very concept of POLITENESS. Furthermore, the complexity and diversity regarding this multifaceted concept necessarily give rise to dubious and unreliable research conclusions.

In international POLITENESS studies were debates about Iran with a focus on ta'arof, which was typically defined as "Iranian POLITENESS" and described by common phrases. This article tries to present a different view by taking into account that in Iran people differentiate between Adab and Ta'arof. Since there is no definite way to define ta'arof by speech acts, a more structural way to define ta'arof is presented here. Therefore, ta'arof is a constant social discourse between the involved persons and is a tool to regulate social relations, rather being a concrete action. The article starts with a discussion about different concepts of POLITENESS and then introduces shortly to a POLITENESS theory by Watts, which is considering regional differences and global similarities. Then, the article discusses some historical and contemporary questions and topics related to POLITENESS, which could contribute to a better and more comprehensive understanding of POLITENESS and ta'arof. An important step for future studies about this field is a distinction between the explained and the real structure of ta'arof, because the explained structure is always a coherent narrative of one’s actions. At the end of the article, the changing of the meaning of ta'arof is mentioned, and that is may find the meaning of the german word Höflichkeit and that the spreading of the conciseness about ta'arof could enhance other language’s vocabulary and culture.

The Holy Qur'an, has dialogues and different situations in which pairs of requests and rejections have happened. In this research, the mechanisms of POLITENESS in "rejecting" in the Qur'an discourse have been analyzed with the text-oriented qualitative method, relying on the face concept in Brown and Levinson's POLITENESS theory. The research question is that depending on the type of audience, request and context, what POLITENESS mechanisms are used in the Qur'an to reject? Request rejection is analyzed in three types of speech pairs with high and low positions, positive and negative poles, and with balanced poles. Based on the results, in the analysis of the first situation, rejecting the request from the superior being in the form of a direct and decisive statement is common in the Qur'an discourse. In the analysis of the second situation, POLITENESS mechanisms such as making excuses and illogical requests, expressing conditions, etc. have been used. In the analysis of the third situation, the use of face saving actions for the rejection is frequently used.

Being polite as an important phenomenon has led to the positive performance of language communication and is one of the most fundamental elements of communication in the Holy Qur'an and has a clear expression in the structure and language texture of this divine book. The present article is descriptive-analytical, and using Brown and Levinson's theory of POLITENESS, which is based on the explanation of choosing a specific strategy in language communication, deals with the representation of linguistic POLITENESS in the Holy Qur'an to be addressed as a full-fledged model for implementing the privileged expression style in inter-ethnic discourse interactions based on the Islamic lifestyle. The findings of the research indicate that based on Brown and Levinson's theory of POLITENESS, the linguistic constructions of widening and narrowing, questioning, irony, falsification, and good attribution can be considered among the most important constructions that the Holy Qur'an has put forward as an expressive model and has used them in its speech to influence the intellect and conscience of the audience, and it can be acknowledged that the Holy Quran while recommending to preserve the image of the audience, which is considered one of the most important principles and strategies of the Brown and Levinson's theory of POLITENESS, it adheres to this important principle in its language construction and POLITENESS has a clear expression in the linguistic context of spoken statements of the Holy Qur'an.

POLITENESS is one of the most important mystical terms that most of the Sufists have dealt with and there are few mystical books in which there is no trace of this notion. Some of them have a special chapter mainly discussing this imponant term. This term chiefly means observing the rules in action and speech and the holy Koran and Islamic traditions have paid special attention to it. As the main source of Islamic sufIsm is the holy Koran and Islamic rradition and sufIstshave profIted this endlesssupply,it is seen that their point of viewis based on the same rules because they have interpreted this term in the light of the holy verse "those who keep the limits by Allah" (The Holy Koran, chapter 9, verse 112.) In this paper, the term "POLITENESS" has been investigated from different angles. First it is considered from the point of view of vocabulary based on trustworthy mystical texts and then after citing a few verses form the Koran, different opinions of some eminent sufists have been stated. I have also tried to use trustworthy mystical texts like al Loma-fi-al- Tasavof, Kashf-al-Mahjoob, Mesbah-al-Hedayah, Resaleh-e- Ghoshairiah, etc., in order to consider the different opinions. Finally the term (POLITENESS) is considerd from the view point of Mathnawi and Divan-e-Shamse Tabrizi.

The present study seeks to Imam Mohammad Ghazali. POLITENESS is a linguistic phenomenon, showing how language users use language to manage their interpersonal relationships. Didactic literature is a type of literature that seeks human being’ s fortune in the improvement of the moral behaviors, and its loftiness of purpose aims at the development of spiritual strength and moral teaching of mankind. In this paper, by adopting a sociolinguistic approach and the methodology of content analysis and Principles of Brown and Levinson (1987), it is attempted to present the representation of linguistic POLITENESS in the aforementioned texts. The results of the research indicate that Ghazali's Didactic texts emphasize the use of positive POLITENESS, which indicates the promotion of sympathy and companionship in these texts, and is based on the management of the person's face and, as such, is audience-centered, and most of the recommendations to the speaker are concerned maintaining empathy.

This study aims to investigate cultural schemas and sociocultural norms underlying POLITENESS conceptualization in Persian through a 14-item Likert-scale questionnaire which was completed by 150 Persian Native Speaker participants. The questionnaire also included three open-ended questions, which surveyed participants' conceptualization of POLITENESS and required them to impart their views of POLITENESS and ostensible POLITENESS. The results indicate that Persian participants observe rules of POLITENESS in order to appreciate social and cultural norms. They also tend to enhance their own as well as their interlocutor's face. POLITENESS for Persian speakers is mainly to be approved of and appreciated by their community and to avoid imposition on the hearer in order to maintain and enhance rapport. The results of the study can provide in-depth insights into intercultural and cross-cultural issues by raising awareness in cross-cultural studies.

This quasi-experimental study aimed to investigate the effect of polite corrective feedback (CF) on Iranian EFL learners’ immediate and delayed grammatical accuracy. The participants included a convenient sample of 60 intermediate male/female EFL learners (four 15-member groups) selected from a private language institute in Tabriz. After the researcher ensured the homogeneity of the participants, a researcher-made multiple-choice pre-test on present and past English tenses was administered.  Later, the first and second experimental groups were treated with +Polite Explicit Feedback (in the form of elicitations) and +Polite Implicit CF (in the form of recasts), respectively while the control groups were provided with –Polite Feedback of the same forms. Following the assessment of the learners' oral grammatical accuracy immediately after the treatment (uptake), a multiple-choice post-test was administered two weeks after the immediate post-test to assess their delayed recall. The independent samples t-test and ANCOVA conducted on the pre-test, immediate learning scores, and delayed post-test scores indicated that, although polite CF in both groups had a significant effect on learners' grammatical accuracy, +Polite Explicit Feedback had a more significant effect on participants' performance than –Polite Explicit Feedback and +Polite Implicit Feedback. The results underscore the significance of integrating POLITENESS element into CF discourse, bearing implications for educational planners, materials developers, and EFL instructors.

Differences in people’s social, religious, and political status make them tend towards a specific way of speaking. As a result, speakers always try not to threaten the status and face of the person to whom they are speaking. Accordingly, believing that the Almighty Allah enjoys the highest status in the universe, Muslims, too, resort to specific strategies in speech to maintain His exalted status. Therefore, the question this paper is to deal with is what these strategies are and how they are applied when Muslims are praying. Thus, using an analytical-descriptive approach based on Brown and Levinson’s POLITENESS theory, the paper explores some of the strategies used in Shi’a supplications to maintain Allah’s face and status. The results show that, when making a request of Allah, people make use of "self-lowering" and "other-raising" strategies and try to praise Allah by mentioning His good qualities, and despise themselves by mentioning their negative qualities at the same time.