جستجوی مقالات مرتبط با کلیدواژه « Nahj Al Balagha » در نشریات گروه « علوم قرآن و حدیث »

The importance of re-reading Nahj al-Balāgha's view in the sermon 80, which is the final word in disapproval women in Shia traditions and has incepted one of the greatest challenges of anti-feminist approach of the traditions, requires scientific investigation and analysis of the origin of these words via novel methodology of hadith studies.Historiography seeks to find out whether such words were actually spoken by Imam Ali (as), or the background of it in the second and third centuries of Muslim society is the source of its attribution to Imam Ali (as), or might there be other hidden reasons that lie within the lower layers of this tradition? This paper seeks to determine the date of appearance of this tradition by analyzing the Isnad and the text of the 80th sermon of Nahj al-Balāgha and to analyze the sanity of the Muslims thoughts at the beginning of Islam and particularly that of Imam Ali (as) regarding females.

The dating of traditions is one of the novel methods of hadith studies, based on which, in addition to determining the approximate time of the inception of the tradition, it might be possible to identify the course and the reasons for its appearance and the opinions of a period of the history of Muslims thoughts.In Iran since the last two decades, this method of hadith studies has been favored by Muslim researchers and gradually examined in various traditions. One of the examples in which this method has been widely used in identifying the date of the appearance of those traditions is the narrations of condemning women, many of which have been widely used in Iran's master's theses and doctoral theses. Applying various analysis methods and dating of the hadith, the publication of their texts has been determined beyond the first and second centuries.In this paper, which was conducted via analytical-descriptive method by applying library resources, the authors first focused on the text of the tradition of Nahj al-Balāgha, analyzed its terms and collected similar texts from all Shia and Sunni sources and evaluated the differences by comparing with each other. Then, the Isnads of the hadiths were visually drawn and the sanads of the hadiths were analyzed by determining the main and secondary common links. (Of course, in the writing of the article, first the analysis of the sanads and then the analysis of the text have been written so that the course of analysis would remain logical). In the third stage, the texts and Isnad of the traditions have been analyzed together, and by dating the origin of the tradition for the very first time, most of the traditions belonging to Sunni books have been dated and documented. Regarding the texts that did not include any sanad, merely the text has been relied on and its sources have been investigated. This procedure is more apparent in Shia books. In addition, in order to localize this method, in some parts, we have used the method of Muslim researchers in the analysis of sanad people by referring to the science of Rijal of hadith.

According to the analysis of the text and Isnad and the sources of traditions on deficiency in female’s intellect, the following results were obtained:Two different traditionals from Shia and Sunni have been transmitted in the discussion of those suffering from deficiency of sanity, in both deficiency of intellect and religion in females exist. However, their issuance context is different. The reason behind the issuance of Sunni traditions lies within different terms such as Eid al-Fitr or Eid-al_Aḍḥā, etc., which have a Muḍṭarib text and have developed from the first half of the second century until the fifth century.Aḥmad Ibn Ḥanbal is the first source of transmission of this tradition, and before him, Malik did not mentioned it in Muwaṭa'. The common link of the tradition on deficiency in female’s sanity are Ibn al-Ḥād (AD: 139), Sufyān Thurī (AD: 161), 'Abdul 'Aziz Darāvardī (AD: 186) and Saīd Ibn Maryam (AD: 224), all of which belong to the first half of the second century till the first half of the third century.The second text of this tradition belongs to Shia, which has been issued in two ways:The first Shia text has been mentioned in a commentary attributed to Imam Hasan 'Askarī (as) from Ali (as) and is quoted by Imam Sadiq (as) in Usūl al-Kāfī and al-Faqīh Man La yaḥḍuruhu al-Faqīh. The interpretation attributed to Imam Hasan 'Askari (as), which was popular in the 3rd century, is not accepted by the Shia, and documents by al-Kulaynī in Usūl al-Kāfī and Isnad of Sadūq in Man La yaḥḍuruhu al-Faqīh are sufficient. Sheikh Sadūq's text seems to have been influenced by al-Kāfī and the commentary of Imam Hasan Askari (as). He has cut the text of the tradition from those books and put it under a single chapter in his book. The second Shia text is attributed to Imam Ali (as) and is firstly found in the al-Mustarshid of the Muhammad ibn Jarir al-Ţabarī Shiee, in the 4th century, then in the Khaṣāiṣ al-A'immah, later in Nahj al-Balāgha, and later on in the al-Rasā'il by Sayyid Murṭaḍa. Sayyid Ibn Ţāwūs has reported the text in Kashf al-Muhajah as in the book al-Mustarashid, but different interpretations of Nahj al-Balāgha have played a greater role in its expansion.

Conclusion   :

The traditional on deficiency of female’s sanity in Nahj al-Balāgha is one of the controversial issues in traditionals on females, which is worth reconsideration via the new methods of hadith studies. The following paper has been conducted via analyticdescriptive method according to determination of the date of the documents and their texts and distinction of the common alliance and design of the documents’ net. According to the findings of the paper, the traditional already existed widely in traditional references of the Sunni before its embedment in Nahj al-Balāgha. It appeared in Madinah since the first half of the second century by Yazid ibn Abdollah, one of the Sunni traditionals and it has been spread in Kufa, Baghdad and Egypt with slightly different wordings until the third century. The same context found its way to Shia traditional resources without Isnad with two different wordings. The first one reminds of the text by the Sunni and the second one, is the text in Nahj al-Balāgha, which was accompanied by the name of 'Ayisha. The text appeared Before Nahj al-Balāgha in the third century in Almustarshid by Ţabari after battle of Nahravan in insertion form. It seems that the text of Nahj al-Balāgha is a dissection by Seyyed Raḍī from the text of Almustarshid, which is known as an independent sermon in disapproval of 'Ayisha after battle of Camel. Therefore, the traditio was never mentioned in the books written before the battle of Camel between the first and third centuries and thus it only recently appeared in Shia texts in the third century.

The right to privacy is considered one of the most important human rights, and by examining religious sources as well as the conduct of the Prophet of Islam (PBUH) and the Shia Imams, we find that Islam has been a greater guardian and defender of this right than other legal systems. It is evident that with the emergence of cyberspace and due to its unique dimensions and nature, the necessity of preserving and protecting this right has taken on a more serious and important form. Imam Ali (AS) also highly valued the right to privacy of individuals and paid special attention to its protection. This research, using a descriptive-analytical method and relying on library resources, aims to compare the ethical codes related to privacy in Nahj al-Balagha and cyberspace, in order to show that the necessity of ethical protection of this right is increasingly felt with the emergence and development of cyberspace.

The noun of Tafzil is one of the most important items in the grammar and rhetorical rules of Arabic literature, which has been used and used frequently in religious texts. This name is used in many cases in the wisdom of Nahj al- Balagha, in its essence and purpose, that is, superiority between two or more things, but there are other cases that are used other than its meaning, and to analyze its function, in addition to considering the point that The adjective in question is one of the adjectives that are made from the verb being discriminated on the weight of the "verb" or it is a hybrid adjective style that uses one of the words asd, akstar, akal, etc. , along with the infinitive of the verb. The target is presented in a distinct format; One should pay attention to the different syntactic structure of each application; That the word in which the noun Tafzil is not used and is used together with "I" is Tafziliye. Either it is added to a noun like Nakrah or Ma'arifa, or the noun Tafzil is added with "al", in which case it is often used as an adjective for the noun before it, and it seems that it does not have its own meaning of Tafzil. From the above aspects, one of the most important ways to discover the intended meaning of Imam Ali's speech is in Nahj al-Balagha. This research, using the analytical descriptive method, based on the syntactic and rhetorical rules of the noun Tafzil, while stating the rules related to the noun Tafzil and its different cases, investigated the case of some wisdoms of Nahj al-Balagha and according to the structural analysis and meaning of the noun Tafzil, its expression in the translation of this wisdom. It expresses and reviews the translations as well. The result is that: in many cases, due to its structure, this noun loses its special meaning and is used in a meaning other than its original meaning, which requires applying the rules and points related to it.

One of the aspects of the miracles and eloquence of Imam Ali's (a. s.) words is their multidimensionality, which means that they have both literary and rhetorical arrays and also have multiple meanings in different and opposite fields of meaning an example of the intersection of these two characteristics can be seen in the use of the rhetorical art of "Irony", which some have considered to be an inversion of the meaning of the word. What is more important in this rhetorical technique is the placement of two contrasting semanticverbal elements next to each other to surprise the audience and at the same time, inducing an important message. In this article, while providing a precise definition of ironic rhetorical art, by identifying examples of its manifestation in Nahj al-Balagha sermons and conceptually analyzing why it is used, another manifestation of the verbal and semantic miracle of Imam Ali's speech has been brought into attention. and also reread another literary craft used in Nahj al-Balagheh. The findings of the research show that the ironic art has been widely used in Nahj alBalaghah in both verbal and structural ways, examples of which are: expressing seemingly contradictory sentences, striking and domineering words, and deliberate concealment, self-praise, backbiting, and conscious ignoring. and equating two disparate things.

Linguistic theories have provided researchers with useful tools for analyzing and studying literary texts. One of these theories is the theory of textual cohesion, which studies the relationships between different elements of a text at both the grammatical and lexical levels. Since the style, content, eloquence, and eloquence of Nahj ul - Balaghah were and still are of interest to researchers, this article seeks, through the use of the descriptive and analytical approach, to study the elements of grammatical consistency in the three areas: return, deletion, and substitution in Sermon 222, and to know the degree of their cohesion and interconnectedness. One of the most important findings of the article is that the sermon has a high degree of cohesion, continuity, and coherence, and among the elements of grammatical cohesion, the element of return is the most cohesive factor in the sermon. Among the reductive elements, pronouns, especially third - person pronouns, have great frequency in the sermon, and according to the subject of the sermon, which is describing the characteristics of the servants and people of remembrance, most of the pronouns refer to this reference. Other elements of grammatical cohesion, despite their infrequency and hesitation, were effective in cohesiveness of the sermon text.

The criminal policy in the method of Imam Ali (A.S), as a positive differential criminal policy and in line with the provisions of the noble verse “We have certainly honored the children of Adam”, on the one hand, sought to preserve human dignity and considered punishment as the last resort and, on the other, tried to realize judicial security, which is one of the most important needs and human rights of citizens in the society and has led to the growth and development of the society. Using a descriptive-analytical method, the present research answers this main question, ‘what are the manifestations of the criminal policy discourse in the method of Imam Ali (A.S)?’ with the aim of explaining the criminal policy discourse in the method of Imam Ali (A.S). The findings of the research indicate that in the method of Imam Ali (A.S), the discourse of preventive criminal policy in accordance with the model of participatory criminal policy and the discourse of Alevi criminal policy in criminal proceedings as a coherent and continuous set, have high goals that are based on dignity, humanity and the evolution of human society.

Formalism is one of the theory of contemporary literary criticism that studies the work from a linguistic point of view. This theory was formed in Russia during the First World War. In 1930nit was the peak of its authority. Linguistic such as Boris Achenbaum, Shklovsky and Jakobson are among the most important figures in the theory of Formalism. The main and main emphasis of the criticism theory in the from of the work, and it does not pay much attention to the content, biography of the author and other issues.    Formalistic analysis of sermon 34 of Nahj al Balaghe is the subject of the present study. The research method of the article is based on the Descriptive – Analytical method, which is examined based on the documentary approach, materials, components and the foundations of Formalism – Structuralism. The purpose of the article is the formalistic reading of the text of the sermon. Imam Ali's approach to the words and the way it is used in this sermon. The main question of the research is how the author put his mental meaning in the form of words and arranged them to the audience. What is the form of these words and what formal feature does the text of sermon 34 have? Valuable results have been obtained from this study. Omniscient point of view, mastering the type of words, tone, turning the tone and creating a new discussion in addition to words and verbs, the rhetoric of words and the use of special music in the arrangement of phonemesm has given a unique form to the text of the sermon.

In the art of rhetoric, the principle of the speaker's authority (ethos) is one of the three principles of speech, which, along with the other three principles, namely pathos (arousal in the audience) and logos (logical reasoning), form the sides of the "triangle of persuasion", which has a great importance and impact on the audience. The examination and careful consideration of the content of the words of Amir al-Muminin indicates that he has used this rhetorical device in many positions and according to the time and place, and it is one of the most important reasons for the inclusion of the Nahj al-Balagha in the list of primary rhetorical works in history concerns considering such subtleties in rhetoric. The point that is raised in the meantime is that observing the principle of the speaker's authority, which in itself implies the speaker's definition and praise of his virtues, can be combined with the virtue of humility and modesty, which is the virtue of all ethical people, especially Amir al-Muminin (AS). As we will see in the examples, throughout Nahj al-Balagha, wherever the Imam had to comply with the principle of eloquence, there was an expedient that he mentioned to justify his virtues. In other words, the words of Amir al-Muminin in expressing his unique qualities are only to prove his truthfulness in his words, actions, character and way of life, which of course is in complete contrast with self-praise, arrogance and pride.

The doctrine of intercession is one of the beliefs of Islam about which different opinions have been expressed since centuries ago. Nahj al-Balagha, as one of the most important Islamic texts which has been issued by one of the infallible Imams, contains valuable verses about intercession, which have not been investigated and evaluated from this point of view in previous research. Failure to pay attention to the revelation teachings with the interpretations of the Imams in the school of Ahl al-Bayt, and neglecting the mystical foundations when dealing with religious teachings harms the revealed truths and either lowers the divine knowledge to the level of the mind and language of the common people, or puts it in the closed loop of bigotry as in the understanding of the Salafists or pseudo-Salafists about intercession, which, by casting doubts, have limited God's absolute power and interpreted intercession as a kind of favoritism towards friends and intermediation. This research, relying on the statements of Imam Ali (a.s.) in Nahj al-Balaghah, shows that intercession has an inseparable relationship and connection with the two categories of "love" in this world and "manifestation of deeds" in the hereafter (Al-Hashr) because love is a good deed that a person takes with them from this world to the afterlife and benefit from it in the form of intercession, which is the inner form of love. The manifestation of deeds is the physical and objectified form of the human and heavenly appearance in the hereafter.

The aim of the present study is to elucidate the constituent elements of political identity from the perspective of Nahj al-Balagha. Political identity is one of the most important components of forming a political system and distinguishing the political agency of "us" from "others." Philosophically, identity does not inherently exist but is constructed as the basis for action and behavior. However, politically, identity distinguishes "us" from "others." Political identity involves answering two critical questions: Who am I? and Who am I not? The answers to these questions lead to the differentiation between our identities. With the passing of the Prophet (PBUH) and the beginning of the era of the three caliphs, the foundations of divine political identity were marginalized. However, with the advent of the rule of Imam Ali (AS), through his struggles, the foundations of divine political identity were once again incorporated into his political and governmental framework. Therefore, the study of divine political identity necessitates understanding its constituent elements from the perspective of Nahj al-Balagha. This research, focusing on the importance of political identity, seeks to answer the question: What are the constituent elements of political identity from the perspective of Nahj al-Balagha? The research method is descriptive-analytical, analyzing the content of Nahj al-Balagha's themes. The results indicate that selflessness, duty orientation, opposition to oppression, people's participation, and justice are the main elements considered by Nahj al-Balagha. The implications of employing these elements in the Alawi political system include emphasizing the derivation of power from the eternal divine source, the inseparability of rights and duties in the political system, confronting any form of oppression, relying on the votes and opinions of the people, and implementing complete justice at its highest levels. Therefore, the rulers of the Islamic community must, in line with preserving the Islamic identity of society, emphasize these elements and earnestly endeavor to raise awareness and expand them throughout society so that society becomes increasingly closer to the desired ideals and Islamic values. This path will be accessible through proper political inclusiveness and a step-by-step process, with the design of a clear and precise framework by committed elites and experts.

from the style and trend in today's government policies; Softness, flexibility and negotiation are aimed at achieving the best result to resolve conflicts, disputes and tensions in both domestic affairs and foreign policy. What is necessary and worthy of reflection in Islam regarding the behavior and relationship with the political opponents and opponents of the government is the principle of softness, flexibility and tolerance, and these principles are also based on the Sharia and emphasizing the principle of dignity, wisdom and expediency. The main goal of this research is to identify, describe and explain the limits of heroic flexibility in the political career of Ali (AS) and the effects and consequences of using this tactic in the behavior of individuals and groups of Islamic society. This research is descriptive-analytical in terms of working method and library in terms of data collection method.The results indicate that during the political life of Ali (a.s.), he used this tactic at different times and according to the circumstances, and all those practices were used to protect the principle of Islam and Muslims. The moderation that he has done in political affairs was within the framework of values ​​and based on the interests of the Ummah, and he paid full attention to the conditions of the society. He clearly declares the right orientation and persistence on the principles as part of his government programs and states that different political conditions should not force people to compromise on the principles and facts

This article provides a comparative analysis of the concepts of spirituality and life satisfaction in two significant sources: Nahj al-Balagha and positive psychology. Spirituality in Nahj al-Balagha is defined as a deep and direct connection with God and piety, whereas in positive psychology, it is seen as the search for meaning and purpose in life and forming a connection with a higher power. Life satisfaction in Nahj al-Balagha is described as a psychological and spiritual state resulting from accepting divine fate and contentment. In positive psychology, life satisfaction is a positive mental and psychological state, including individuals' cognitive and emotional evaluations of their lives. The study's findings indicate that both perspectives emphasize the importance of spirituality and life satisfaction, though their methods and approaches differ. These differences can complement each other in enhancing the quality of life and increasing life satisfaction. The research suggests further in-depth exploration of the impact of Nahj al-Balagha's spiritual teachings on various aspects of psychological well-being and comparative analysis with other religious and philosophical texts.

This article examines the concept of Fana Fillah from the perspective of the Quran and the Hadiths of Imam Ali (A.S.) and provides a psychological analysis of it. Fana Fillah, meaning annihilation in the Divine Essence and the elimination of worldly attachments, is elaborated upon in Quranic verses and the Hadiths of Imam Ali (A.S.). The first section analyzes relevant Quranic verses and various interpretations of Fana Fillah. The second section reviews the Hadiths of Imam Ali (A.S.) on this concept and compares them with Quranic definitions. The third section offers a psychological analysis, demonstrating how Fana Fillah can impact mental health and behavior. The findings indicate that Fana Fillah, besides being a spiritual and religious goal, can serve as a psychological tool to improve mental health and enhance life quality. The article provides suggestions for future research in comparative studies between religions, clinical and psychological studies, and philosophical and mystical analyses.

Sublime peace is considered an essential component of both individual and societal well-being indicators, and peaceful coexistence is a facet of spiritual health. The need for enhancing the quality of spiritual health necessitates the extraction and application of spiritual and cognitive teachings from our religious texts. In light of the emphasis by Imam Ali (peace be upon him) in Nahj al-Balagha on cultivating this ethical virtue, this descriptive-analytical study explores the dimensions of peacefulness in personal and social realms. The most significant dimensions include: refraining from asserting one's rights for the sake of the interests of Muslims, treating one's adversary kindly, honoring citizens, maintaining secrecy, emphasizing human dignity, preventing discord, practicing moderation and flexibility while remaining firm, constructively criticizing enemies, avoiding coercion and compulsion in allegiance, engaging in dialogue, negotiating with critics, fostering a constructive relationship between the community and the Imam, pardoning covenant breakers at the beginning of caliphate, recommending clemency for wrongdoers, forgiving covenant breakers, displaying patience, and respecting the social rights of opponents. Scrutinizing the words for 'moderation' and 'peacefulness' reveals that moderation entails companionship based on interest and necessity, whereas peacefulness involves a deeper relationship intertwined with peace, tranquility, and willingness. From the life of Imam Ali (peace be upon him), it is evident that peacefulness and adaptability are positive attributes that contribute to spiritual well-being, distinct from aimless compromise and passive compliance. Peacefulness and harmony, in their rightful places, signify perfection, while strategic accommodations and opportunistic maneuvers are considered movements on the path of ascent and decline.

The unbreakable connection between the concepts of Nahj al-Balagha and the Holy Qur'an is very deep and should not be limited to superstructure; On the deep level, there is a deep connection between these two books; So that in many cases, it is not possible to understand the exact meaning of the Imam (AS) except by getting to know the hidden text and knowing how these two books are related to each other. Sermon 199 of Nahj al-Balagha is one of the most influential speeches of Imam Ali (peace be upon him), in which he deals with four important topics: the importance and effects of prayer, sincere zakat, trustworthiness, and God's awareness of human actions. The frequency of interactions between the words of Imam Ali (peace be upon him) and the Holy Qur'an is one of the prominent features of Nahj al-Balagha and this shows that the Imam consciously uses the text of the Qur'an in order to be able to express his intention in a better and more attractive way. This research, using descriptive and analytical method, three types of intertextuality, that is; The method of partial negation or ajtrar, parallel negation or absorption, and general negation or dialogue are examined in the words of the Prophet. The studies conducted show that in this sermon, the highest frequency of intertextuality is with the use of five intertextual items in the subject of prayer, and in general, parallel negation or absorption has a higher frequency in this sermon and this shows the intensity of the imam's commitment to matching her words with God's words.

justice,
cultural politics,
Nahj al-Balagha,
cultural identity,
cultural life,
cultural security.

 

The topic of justice has been one of the most important topics and concerns of human beings and social and political thinkers since long ago, and various opinions and ideas have been expressed and written about it. Hazrat Ali has been prominent in human history as a thinker whose name is always associated with justice. This study aims to do a comparative investigation of justice from these two perspectives with the method of document study and content analysis of contemporary cultural policy models and patterns and analysis of Amir al-Mu'minin's biography in Nahj al-Balagheh regarding the issue of justice. The findings show that fair access is the first principle for justice that is emphasized in all national and international theories, ideas, and documents. This equality includes all stages of cultural production and creativity, cultural distribution and consumption, which will ultimately lead to the development of cultural life. According to Imam Ali, the criterion for policy-making and the main and ultimate goal of governance is the establishment and expansion of justice. He considers government as a way to establish justice and serve the society. According to the imam, justice is the principle that can maintain the balance of society and ensure everyone's satisfaction. The imam considered all goodness to be in the shade of justice and fairness and introduced it as the noblest principle in bringing the individual and society to perfection. Because it is in the light of justice that everything is placed in its right channel and the rights of everyone who has rights are paid, and the foundation of perfection is prepared for everyone, and the governments become stable and the society progresses. The findings indicate that cultural development in contemporary cultural policymaking is achieved through the three major cultural policies, namely identity, life and cultural security, and the view of justice can be traced more than the path of prosperity and development of cultural life in cultural policymaking. Also, the view of justice in the policy system remains at the level of ideals and is poorly implemented in the operationalization stage. While justice has a wider scope from Mola Ali's point of view and is an important principle affecting all three areas of cultural development, which includes identity, life and cultural security.

Among the important and valuable topics reflected in the Quranic teachings and the spoken and written culture of the Commander of the Faithful Hazrat Ali (AS) are the topics related to the environment. Indifference and negligence towards the environment and the destruction of natural resources have a direct and indirect effect on the health of the body and soul of the people of the society. The beauty in nature is one of the manifestations of the power and beauty of God, and attention to and thoughtfulness in them lead to closeness and recognition. It provides the knowledge of the Creator to the members of the society. In such an approach, a God-believing person is someone who is diligent in preserving and protecting the environment by following the teachings of the Holy Quran and the precious words of the Imams (AS). The present study aims to deal with the issue of preserving the environment and its importance and role in the exaltation of the God-believing person by using the holy verses of the Quran and the precious words of Imam Ali (a.s.) in Nahj al-Balaigha. One of the most important approaches of the research is that both in the Quranic teachings and in the promoting words of wisdom by Amir al-Mo’menin, there are many instructions to guide and encourage people to protect the environment as a place for human excellence and growth.

Halliday’s systemic functional theory is one of the most important theories in text linguistics that cateres to formation of language and texture of text and forms. It is based on three meta functions: ideological, interpersonal and textual. This theory is considered a suitable model for the stylistics of text discourse and it can help to understand all aspects of author's discourse style. The present research was investigated with an analytical method and systemic functional linguistics approach on 42th sermon of Nahj al-Balagha based on the ideological and textual meta-functions in order to achieve the imam's discourse style and deeper understanding of the subtleties and hidden values ​​in the sermon. The results showed that the extent to which imam uses all kinds of processes is in harmony with the content of sermon and because of the content of sermon, which is related to mental affairs such as following the passions and long wishes, and knowing the most important differences between this world and the hereafter. Mental processes (0.050) and relational processes (0.031.25) have the biggest role in shaping the discourse of the sermon. From the point of view of textual meta-function, imam has expanded the concepts of sermon using structural factors (composite initiator (0.088), mark (0.075), creating new and old information (0.050) and has created a coherent connection between different clauses of the sermon by applying techniques of non-structural factors, grammatical, relational and vocabulary coherence. In fact, imam has established discourse style of the sermon according to the situational context and his knowledge of the audience to prevent their pride and sense of worldliness after victory.

The examination of sermons and letters in Nahj al-Balagha indicates that Imam Ali (peace be upon him), in addition to issuing rulings regarding women, utilized various means to depict his mental concepts of the personality of women and their characteristics in the process of conveying meaning. He endeavored in his discourse to substantiate the involvement of women in the realm of origin, making his intended concepts more tangible and believable in the realm of destination, and persuading his audience regarding his ideas and beliefs. In light of women's involvement in the process of meaning-making and literary imagery through that character, this research aims to qualitatively identify, extract, and analyze those fragments of discourse in which the speaker employed them for the visualization of his mental concepts and the depiction of their attributes in his sermons and letters. The findings indicate that the discourse holder, in the aforementioned process, employed the character of women and related qualities to bring about a change in the intellectual and emotional state of the audience. Furthermore, women in the examined samples have been predominantly involved in dark spaces bearing the heavy burden of negative actions by others.

Directional and symmetrical opposition are considered two common types of semantic opposition. Semantic opposition is a special topic of semantics. Semantic opposition is one of the most important and frequent semantic relations in Nahj al-Balagha. The variety of semantic opposition in this world and the hereafter creates a variety of semantic implications, which is one of the necessary tools in the semantic analysis of this literary work. The present research is compiled by the descriptive-analytical method. In this research, due to the widespread discussion of the semantic opposition between the attributes of this world and the hereafter in the sermons of Nahj al-Balagha, two common types of opposition between these attributes were investigated. The results showed that, Imam has drawn some features for the world and the hereafter, which represent the opposites of different directions with respect to the reference point and are referred to as directional opposites. These opposites, including 15 cases, are considered one of the most frequent types of opposites between the mutual attributes of this world and the hereafter. Pairs of mutual attributes according to the features of symmetrical opposition, which have the lowest frequency between the attributes of this world and the hereafter, including 3 items, are placed after the directional opposition. Imam has used these attributes to express the features of this world and the hereafter; the occurrence of one of the reciprocal words implies the occurrence of the other word.