عزت ملا إبراهیمی

Riffaterre's theory is one of the most important modern critical methods that seeks to clarify the concepts of literary works, especially contemporary poetry, and tries to discover mysterious literary concepts and convey them to the readers of these works.  This theory is based on two types of reading;  The first reading is exploratory reading and the second reading is post-active reading, which is used to separate the basic concepts of the text in order to understand its most basic meaning. The authors of this research analyzed two odes from the poetry collection of Jassim al-Sahih, a contemporary and outstanding poet of the Arab world, which in a way represents his poetic style and circumstances by applying this theory of semiotics, in a descriptive and analytical way. One of the results obtained in this research is that the poet has borrowed a lot from the homeland, nature and living creatures in writing his poems and identified with them in order to convey many great poetic concepts to his audience.  Although most of his poetic concepts are discoverable for the readers, their complete understanding depends on the reader himself and his analytical method, which the use of Riffaterre's critical method helps significantly in this matter.  Despite the fact that he has hidden a part of his existence and history in the shadow of his verses, his poetry is alive and dynamic in the passage of time in sync with nature for the use of humans

Van Leeuwen's semantic sociological model is one of the new approaches to and branches of critical discourse analysis, allowing critics to uncover the underlying layers of existing discourse by identifying the text's hidden layers and evaluating its social players.  The most often told story in the Holy Qur'ān is that of the Prophet Musa (AS), which because of its discourse system, the social character analysis, and discourse-oriented elements, one can better understand the text and uncover its hidden ideology. Using Van Leeuwen's model, the authors of this descriptive-analytical article thus attempted to analyze the discourse-oriented elements of the account of Prophet Musa (AS) in Surah Taha in order to determine how its social actors are represented. Thus, the most important question that the present research aims to answer concerns identifying the most frequent discourse elements of the account of Prophet Musa in Surah Taha according to Van Leeuwen's model, and the reason for this. The results show that van Leeuwen's discourse model is useful in evaluating the discourse system of Prophet Musa's (AS) story in this surah. Additionally, the frequency of the inclusion components (637 cases) is higher than those of the exclusion components (137 cases). This is consistent with the story's objective and indicates that the author plans to avoid hiding anything by showcasing proactive social agents so that the audience can easily and clearly learn the lesson.

The study of the ego and the other comes under the umbrella of literary studies of a comparative nature in the modern era that are concerned with the image and have created space for it in the novel, as it is one of the literary texts that reflect the perceptions created by the characters about cultures, races, countries, religious and sectarian blocs, Among the novelists who cared about these issues in his fictional text is the Iraqi writer Awad Ali, who made the issue of the displacement of the Armenians in 1915 an inspiration for his novel The Rose of Anmorocco. The research concluded that Awad Ali presented two stereotypical images in his novel: A negative image represents the Ottoman said, and a positive image represents other groups, including the Armenian ego. Because of the nearly actual experience he described, the writer's perspective aligned with the positive idea. While the other participated in its various components without the Ottoman other, in a relationship of blending and cohesion that linked each other, and in similarity in dealing with the ego, the Armenian ego and the Ottoman other were governed by a hostile relationship based by the other on political, cultural, social, and religious facts. The writer built his depiction of different cultures and components through closed and static images and through stereotypes and clichés. He indirectly and broadly communicated the image of the self and the other. In order to illustrate the diversity of opinions and affiliations throughout society, Awad Ali employed the polyphony technique when narrating his novel. Awwad Ali's employment of such issues in the text bears a lot of significance, given the conflict and clash that the region is going through. Perhaps this is a reminder of this continuous history burdened with oppression, the omission of the other, and the lack of consideration of the rights of others, whatever their names.

Reading semiotics is a kind of aesthetic activity of texts that creates a work along historical horizons and is influenced by the change of culture and individual experiences of the reader. Literary reading is designed to deepen literary studies and language and literature education. The refatur reading model is one of the new literary approaches that plays a significant role in the field of re-creation, explanation of the function of texts and analysis of meaning. The free perception of the reader in identifying the small kernels and reaching the macrotext as well as the interpretation of the meaning he presents after it forms the basis of this theory. Since the nature of the poem is ungrammatical, these signs are understood through several readings and by discovering the meanings among the signs. Therefore, the present study based on Rifater's semiotics approach has examined two odes called "Hein al-Hussein Nawi al-Salat" and "Reflections on the Night of Ashura" by Jassim Al-Sahih, a contemporary poet of Saudi Arabia, in which more reflection of Ashura culture can be seen. From the findings of the research, it can be concluded that these poems reflect abundantly the teachings of the Ashura uprising. Among the signs of this culture found in the reading of the ode, one can see the permanence of the memory of Imam Hussein (AS) throughout history, the hope of the Imam at the height of despair and difficult circumstances, the expression of the greatness and high position of the Imam,.

Each individual has a unique worldview and ideology, which is conveyed to others through discourse and forms the basis of social relationships and the formation of beliefs. One of the prominent Russian theorists, Mikhail Bakhtin, presented the theory of dialogic logic in the genre of the novel to demonstrate the justice discourse among the author and other characters. He provided elements for examining multiplicity in the novel, including heteroglossia, carnival, characters, and types of dialogue. This paper uses a descriptive-analytical approach to explore the short story "Nun" from the collection "Nun and Other Stories" by Jamal Zaki Al-Ghwasmi, a contemporary Palestinian writer, based on Bakhtin's theory of multiplicity to understand the extent of the story's alignment with dialogic multiplicity and present examples from it. The results show that this novel falls into the category of multi-voiced novels, exhibiting elements of Bakhtin's dialogic theory and showcasing democracy of dialogue within it.

Riffateree's semiotic approach is one of the approaches of contemporary literary criticism that provides a coherent framework for criticism and analysis of poetry. The basis of this theory is the discovery of the semantic network of the poem based on interpretation, the literary ability of the reader, and presenting a systematic method of reading the text so that the origin of the text or the main meaning of the poem can be obtained by passing from exploratory reading to retroactive reading. The current research, relying on the semiotic approach of Riffateree, aims to investigate the processes of symbolization in the ritual thoughts of Jassim al-Sahih. In this way, one can reach the most important ideology and position of the poet and present a precise and deep reading of the hidden layers of the poem. From the research findings, it can be concluded that the signs of Ashurai culture are abundantly found in this ode. However since the nature of the poem is ungrammatical, these signs must be understood through several readings and by discovering the meanings among the signs. Among the signs of the Ashura culture that are found in the ode of Zikraka Fuwahah al-Thawrat, we can mention the permanence of the memory of Imam Hussain (AS), his tragic martyrdom, and the expression of the man-building teachings of the Ashura culture

Certain 20th-century linguistic approaches affected literary criticism, among them the critical discourse analysis framework developed by Norman Fairclough. In this framework, underlying structures of texts and their intertextual elements are analyzed with a view to their contexts of situation and their relation to power structure. Taking the epic poems of Hz. Abbas on Ashura as the data, the rhetorical elements utilized reveal the profound influence of the Holy Quran and those of the imamate principle on their contents. The dominant ideology discernible in the poems stands in contrast to the then prevailing Umayyad hegemony. In contrast, they try to convince the opponents that power should have been laid in the rightful house of the Prophet Muhammad, a fact for which all struggles in the cause of Allah are well justified and explainable.

The violation of norms and the avoidance of conventions significantly shape narrative structure and discourse induction. Works often rely on these deviations from norms and standards for their narrative structure and discourse. In this regard, Herbert Paul Grice's (1913-1988) theory of Cooperative Principles provides a valuable framework for examining these deviations. Grice proposes four principles—quantity, quality, relation, and manner—that speakers should adhere to in both speech and writing. However, a lack of adherence to these principles within a text does not necessarily indicate weakness or a departure from literary standards. Instead, according to Grice, it creates implicit and suggestive meanings, and uncovering and analyzing these meanings is crucial for comprehending and critiquing the discourse and indices of an effective and influential work. This article, employing a descriptive-analytical approach, applies Grice's theory to Shahad Al Rawi's novel, "The Baghdad Clock" (2016), to uncover and examine the hidden meanings and underlying layers of discourse within the work. "The Baghdad Clock," written by Shahad Al Rawi, a young Iraqi female writer, revolves around the theme of war and occupation in recent decades in Iraq. Al Rawi, driven by social and political concerns, narrates the lives of women citizens within her society. The research results indicate that the author strategically violates each of Grice's four principles throughout the novel to accurately depict the discourse of war and the nuances of character portrayal.

Erich Fromm was a German psychologist who, like most psychologists, offers an organized and integrated definition of human beings. According to him, human personality is influenced by social and cultural forces that affect him within the scope of culture, as well as the general forces that have affected humanity throughout history. Therefore, mankind has been wandering between the two forces of good and evil, which Fromm refers to as growth and decay; two forces that are involved in determining the nature of human personality. The Holy Qurʾān also specifically tells the history of people who have been overcome by the power of good in addition to those whose will and actions have been dominated by the power of evil, in order to serve as a lesson for the future generations. Therefore, this descriptive-analytical research, using Erich From's theory of growth and decay, tries to investigate the mental and behavioral states of the personality of Prophet Musa (AS) and Pharaoh, in order to find the internal and external characteristics that show the path of the exaltation of Prophet Musa (AS) and the destruction of Pharaoh. It is inferred from the findings of this research that the signs of growth and decay in the personality of these people have crystallized in different ways. The components of growth in the personality of Prophet Musa (AS) are summed up in his biophilia, freedom from his mother figure, and love for humans. However, among the diseases of Erich Fromm's theory, necrophilia, incestuous symbiosis, and severe narcissism can be seen in Pharaoh, which is reflected in his life in different ways, such as dramatic violence and vengeful violence.

The study of music condition in poem “in the memory of Hossein” from Sheikh Ahmad Al- WaeliAbstract:Sheikh Ahmad al-Waeli is one of Iraq's contemporary poets and he is one of the lovers of Ahl al-Bayt. He has written a significant portion of his poems in praise of them and he has tried to alive the spirit of awakening and resistance among the people of his country through religious poems and Hosseini's pillars, People who dominated by colonialists. one of his religious traditions, which was written in the exhortation of Imam Hossein is verse “in the memory of Hossein” and cites in it to greatness and famine and some of his tragedies. given the particular place of music in this verse, we decided to investigate the status of its music and on this path, were examined exterior music, side music and internal music in it. The results of this review which is done in a descriptive-analytical manne show internal music of words and coherence and harmony, when it comes along with the proper measure that the poet chose it, has provided a good opportunity for the poet to raise meaning. Moreover, the position of side and internal music in this poem is better than exterior music in it.Key words: Ahmad Al-Waeli, Exterior music, Side music, Internal music, Imam Hossein.

In an era when both Arabic and non-Arabic literature lacked narratives in their modern sense, the Holy Quran suddenly introduced stories in a novel format and structure. The narratives in the Quran are highly vivid and tangible, and one of the most important and imagery-evoking narrative elements in Quranic stories is the dialogue and character elements. These elements play a significant role in depicting the events of the story, as the narrative cannot be imagined without characters, and characters cannot be fully understood without dialogue. Throughout history, there has always been interaction between prophets and disbelievers, and their discourse with ordinary people has never been devoid of these elements. Therefore, in this article, the author endeavors to examine the two elements of dialogue and character in the story of Prophet Moses using a descriptive-analytical method and elucidate its aesthetic dimensions. The findings of such research reveal that one of the manifestations of the miraculous nature of the Holy Quran stems from the unity and coherence among its verses, and this harmony among various narrative elements is clearly observable. This unity is aimed at achieving religious objectives throughout the Quranic stories, so much so that all elements together form a cohesive and harmonious structure

The history of language and gender studies goes back the 19th century. When the first currents under the title of "feminism" were formed in the West. Based on the opinions that consider the speaking and writing styles of women and men to be different from each other, language can be the place where gender elements appear. Based on these opinions, the present research, which is provided in a descriptive-analytical way, with a comparative approach, examines the gender indicators of language at both intellectual and linguistic levels in the poems of Tahereh Saffarzadeh  and  Fadwa Tuqan. is to answer these questions that, firstly, how and at what level the gender  indicators are reflected in the poetic language of these poets, and secondly, to what extent  the presence of common metatextual factors in the poetry of these two could have a similar result in the research achievements. The findings of the research show that common factors such as femininity, the influence of both of these poets on the social and political developments of their time, living in a single period of contemporary history, and the influence of their poetry on the literary teachings of romanticism and realism, cause the formation of gender behaviors. It is similar in their poetic language.

Intertextuality or Taāṣ is one of the linguistic techniques that examines the relationship and interaction between various literary works in prose and poetry, and presents in different forms in the works of authors. Ma’d al-Jubūrī’s poems, a contemporary Iraqi poet, are no exception to this rule. This article, using a descriptive-analytical method, aims to identify the most important objectives and semantic implications of the Quranic heritage in Ma’d al-Jubūrī’s poetry. The research findings indicate that the signs of Quranic Intertextuality have been reflected in various forms in Intertextuality. The deep connection of the poet with the Quran has allowed him to incorporate Quranic images and stories into his creative text according to the context. Drawing on Quranic concepts and foundations, al-Jubūrī can eloquently explain the plight of the oppressed people in the Arab world, especially in Iraq, with a rich poetic sensibility and elegant expression.

The employment of myth and traditional heritage is a significant aspect of modern Arabic poetry. Contemporary poets utilize myth to convey their intended ideas indirectly and by deviating from conventional language norms, enabling them to express their contemporary experiences. Maad Jabouri, a contemporary Iraqi poet, has also been influenced by mythological heritage to enhance his poetry and articulate his thoughts, representing the aspirations and concerns of the people of Iraq and the Arab world. The poet recognizes the delicate atmosphere of the era and endeavors to inform the Muslim nations so they can address these concerns. The authors of the present study, employing an analytical-descriptive method with the intention of expressing the poet's concerns in the political and social realms, aim to identify the most crucial semantic implications of myth in Maad Jabouri's poetry. The study's findings suggest that Jabouri, inspired by the mythological legacy, has employed diverse non-conventional myths to create meaning and accentuate the text. These myths illustrate the poet's desires, passions, and concerns in various ways. In Jabouri's poetry, all mythological characters embody political and social concerns and lament a shared suffering. Additionally, they yearn for Iraq's independence and political freedom, as well as the establishment of social justice within the country.

The story can play an influential role in conveying various political, social, cultural, economic concepts. Contemplation in stories and accuracy in the sequence of events in it helps the audience to better understand its concepts. Examining the narrative structure of the short story will reveal the hidden relationships in its infrastructure and reveal the structure and form of the story better. One of the prominent methods of examining fictional texts is the analysis of the structure of stories from the morphological point of view of Vladimir Propp - a famous Russian anthropologist and linguist. Although Propp has defined certain functions for fairy tales, this model can be adapted to other types of stories. What, Propp's systematic mind was constantly seeking to structure the stories and put them in a certain framework. The current research aims to evaluate and analyze and explain the short story.

Peace is the main essence of all religions and pacifism is the goal that all religions have offered solutions for. In Razavi culture, based on principles such as justice, intellectual and social development, tolerance and forgiveness, peace is considered one of the most fundamental principles in international relations. Creating peace, before it is a material act, is a spiritual matter that relies on honoring the real human rights; and unlike the international legal literature, which is equivalent to a negative concept; it is not limited to the absence of war, rather, beyond that, it is a positive concept that means peaceful coexistence with the preservation of human dignity. This research, which was carried out in a descriptive and analytical way, indicates that in Razavi culture, contrary to the unrealistic and ethnocentric view of some western orientalists such as Bernard Lewis, Huntington, etc., who present Islam as a religion incompatible with peace and democracy and a source of violence and terrorism, Islam is the messenger of peace and friendship, and it has the ability to present a new and comprehensive theory compared to other theories and theoretical paradigms in the field of international relations; because the realm of implementing peace in Razavi culture includes peace in a general sense in addition to peace in a specific sense. In this culture, contrary to what is mentioned in the literature of the law of armed conflicts, there is no preemptive legal defense, because peace is a sacred thing and Jihād is a humanitarian action in the direction of spreading peace and security in the light of divine sovereignty, negation of tyranny, defense of the oppressed, and fight against injustice.

Mahmoud Shukair is considered one of the most prominent writers affiliated with realism, especially when the local conditions in Palestinian society matured, which led to the dominance of the realist trend in the Palestinian novel. These political circumstances and events did not leave a trace of romance in literature, but rather imposed positive realism on literature, so Mahmoud Shukair turned to his society, and the concerns and pain of his people’s children became one of his active themes and the main themes of his ideas. His writing became an objective extension of the real-life story, in its connection with the Palestinian child's concerns and suffering. Some of his novels were a reality full of creativity, such as "I and Jumana," "Maryam's Words" and "Dreams of the Skinny Boy". That made us trace three types of realism in it, most notably documentary realism, which tends to convey reality as it is, and realism and the symbol that came to a realistic necessity, which prompted the writer to use it as a means to express his views, as a result of the suppression of freedom of expression, and the imposition of cultural siege. The third form in the stories is "fantasy," which is represented in the way the writer seeks to stimulate and stimulate the imagination of the child and is embodied in the child's dream of transcending the time and spatial limits… to fly into a new reality. We have come to the conclusion that his fictional production depicts reality, and conveys it faithfully, to expose it and then to change it with his new means, such as fantasy and symbol. This is what distinguishes Shukair in his narrative construction. We have sensed solutions and proposals that call for changing the reality; this in itself is positive in the narrative construction, and is in harmony with the realists’ positions, values and calls to criticize and change reality.

Stylistics is one of the branches of literary critique that use linguistic and rhetoric in text analysis, and in the critical and literary examination, it relies on the three main elements of the text, the author, and the audience. This research that based on structuralist stylistics, seeks to discover the Hidden Angles of Sheikh Ahmad Waeli's Religious Poems and from this point of view, his poems have been explored in linguistic, literary, and intellectual levels in a descriptive-analytical manner. The results of this study show that the poet's social and political ideas are reflected in his religious poems and the poet makes political and social use of the Ahlul-Bayt (pbuh) and especially the Prophet (pbuh). He is a poet of content and concept and has used simple, yet elusive words and phrases to interpret his beliefs and it rarely gets out of the poetry templates. He has a particular tendency to speak addressing and it has tried to serve its religious poetry to serve the needs and challenges of the Muslim world. He is aware of Quranic concepts and words and he has been able to add Qur'anic thought to his religious poetry.

The context of situation has always been one of the main issues of rhetorical sciences.This issue at hand has four main component that include:required audience,appropriate words,appropriate environment,appropriate speaker.The focus of this research will be on the required audience.The appropriateness of the audience means to comply with the appropriateness of the word with its recipient. Undoubtedly, knowing the audience is the prelude to complying with this ratio. Based on this, the more accurate and complete the audience criteria are, the more correct the audience's requirements will be met.Audience analysis and knowing the audience in rhetorical books is limited to the knowledge and attention of the audience. The division of the audience into empty-minded, hesitant and negative is a confirmation of this article;While the characteristics of the audience are not summarized in science and attention, Rather, there are other elements in the perceptual and behavioral structure of humans, each of which leads the theologian to choose a specific way of speaking.Since the topic of the research was the investigation of the Quranic addresses of Prophet Moses to the Israelites, it became necessary to have a self-knowledge that is compatible with revealed anthropology.For this purpose,Sadra's anthropology, which is largely derived from the Qur'an and hadiths, was chosen for this purpose.In this way,Sadra's anthropology, which corresponds to ontology, was explained first, and the components of the human being's structure in two perceptual and behavioral areas were mentioned.Then, based on the context and meaning of each component, the relationship between that component of the human structure and the corresponding language structure was expressed. And in the final part, the desired verses were analyzed based on this corresponding structure.And the focus point of the discussion is to show linguistic audience in the example of Quranic verses addressed to Moses based on anthropology in Sadra's philosophical system.

One of the models for evaluating the translation of cultural elements in texts is the model proposed by Peter Newmark (1988). Using a descriptive-analytical method and based on Newmark's theory, this article examines and criticizes the method of translating cultural elements in the 192 sermon of Nahj al-Balaghah (Qasea sermon) in Ayati and Shahidi translations. The purpose of this study is to investigate the translatability of cultural elements from the source language (Arabic) to the target language (Persian) and its reflection in the translations. The results of this study show that in this sermon, the highest frequency of cultural elements such as “Organization, Customs”, “ecology” and “Material Culture”. The most common methods used to translate cultural concepts in both translations are “Transcribe” and “Cultural Equivalent”. Of course, it is worth mentioning that Shahidi has benefited a lot in his translation from the solution of “Couplet” -which is the result of the final comments of the book; a solution that has been neglected in the Ayati translation.

Critical discourse analysis is an important branch and approach of discourse analysis theory.  As an interdisciplinary trend, this approach goes beyond the level of sentences and words in examining texts and pays attention to the context of the situation in which the text was formed.  Norman Fairclough is one of the theorists of this field, Whose theory has three levels of description, interpretation and explanation.  This research tries to analyze the three Farklaf's critical discourse levels using the descriptive-analytical approach during the time of Lan Amut Sadi Jihad al-Rajbi to explain the author's ideology and speech.  The research.s conclusions indicate that Jihad al-Rajbi has been able to present his point of view by using the function of words and semantic relations between them, the use of different metaphors of news and positive verbs and the function of plural pronouns.  Also, by using intertextuality and invocation in Quranic texts and Islamic themes, he seeks to explain the situation governing Palestine. MR. Al-Rajbi expresses issues such as libertarianism, oppression and tyranny with a rhetorical discourse, and by strengthening the spirit of struggle, he seeks to acquire his own ideology and concepts such as gaining identity, freedom and fighting against the occupiers

Because of its linguistic and literary precision, the translation of poem has atracted human's sensibility. Among them, in temporary poem, the translation of modern poem was experienced differently, since its form, stile and purporst are different from classic poem Mahtab Nima Yoshij's poetry, like many of her free and complete verses, is devoid of similes and poetic images in the ancient style and is formed in the form of codes and metaphors without parallels. In terms of content, the poem is very delicate and beautiful. It shows the poet's doubt, anxiety, worry, longing and sorrow at the threshold of the path he is hesitant to take or not, and in front of a collapsed palace and a sleepy and sad people give Undoubtedly, the translation of such poems will be successful if it is examined according to the context and intellectual atmosphere of the poet. beside of arab translators who tried to render persian poems into Arabic since recent decades, Persian translators have worked on this survey as well. The purpose of this research is to measure the performance of Arab and Iranian translators in the face of new poetry and its translation through the direct and indirect translation strategy of Vinny and Darbelneh. These strategies have seven procedures, the procedures of borrowing, extracting, and literal translation are related to direct translation, and the strategy of indirect translation covers the four procedures of displacement, balance, and modification. Following each of these procedures in the mentioned translations will determine the performance of the translators in providing an audience-oriented or text-oriented translation. The resultant of these endeavours is almost similar to prosaic texts, without paying attention to the poet's stylistics and his/her poems features. In this research, Mahtab poem of Nima Yooshij in Moosa Bidaj's translation Dr. Aref Alzoghlool and Hyyan Muhammad Alhasan have been investigated based on the theory of Viney & Darbelent. Results indicate that both arab translators tried to recreate poetic pictures of Nima for arab audience, by using substitution, regulation and balance processes in indirect translation. in contorary, the iranian translator presented a literal translation of Mahtab, tried to remain in Nima's style of using words and etc. By using the technique of lexical translation and, as a result, source-oriented translation, she tried to stick to Nima's style as much as possible in repeating certain words and inventing new ironies, and she turned to conceptual translation only when necessary. It seems that the translation of Nima's poems requires the use of both direct and indirect strategies in order to preserve his poetic style and to witness a translation that is suitable for the audience and worthy of the name with appropriate equivalence and not just expressing the meaning

Pragmatics is the meaning of speech in addition to the circumstances in which the speech was said. It also pays great attention to the addressee (creative) and the addressee and their psychological and social condition. Ahmed Al-Mufdi is considered a knowledgeable poet who tends to get rid of what a person neglects to remember God - the Most High. With this divine love, he gives an emotional space for expression through the Diwan “The Hood Al-Ashaq” and still goes out of the circle of time, place, and history to prove this love in all A homeland and a home, and this needs the deliberative method, which achieves the intent of indirect speech based on the descriptive-analytical way, and the nature of speech acts, which is one of the meditative methods; According to the vision of Austin and Jean Searle, it embodies what is in the Diwan of undeclared purposes and intentions that aim to burn and get drunk in the heart of love by leaving the world and its pleasures, All of this reveals through the features of alert and encouragement to the intended and the purpose of the linguistic ability of the poet in the Diwan, which is derived from the symbol and the pilgrims, which is one of the beautiful and unusual methods. The poet follows the shadows of the beloved inside of his poetry as he drowns in the sea of ​​love with heedlessness about the world and what is in it.

The Nahj al-Balāghah is a valuable work for which its analysis and interpretation from a formalist viewpoint reveals both its external and internal resplendency and elegance. The formalists examine the exterior and structural aspects of the work and inspect it while disregarding historical, social, psychological and marginal contexts surrounding it. This research, using the descriptive-analytical method, attempts to analyze and examine the 16th sermon of the Nahj al-Balāghah by relying on formalistic criteria. This goal has been achieved by examining and analyzing the texture of the literary work and its constituent elements, i.e. consonants and vowels, syllables, images, metaphors and more. The findings of the research point to the conclusion that Imam Ali (as) was as much attentive to the structure and form as he was towards context. Imam Ali (as) has created meanings beyond the words’ significance by embellishing the form of the work with all kinds of artistic and expressive techniques.