Abstract:
Structuralism is a semantic science that analyzes the content of texts (including sacred texts) , and in particular examines and analyzes the elements of stories and stories. The most effective way of expressing and conveying concepts and ideas is to narrate and visualize events in the form of a "story" that has many purposes. This study, in order to analyze the elements of one of the common stories in the Qur'an and Nahj al-Balagha, the story of the creation of Adam (AS) , is organized by descriptive-analytical method, and by using partial methods of semiotic knowledge, the story of Adam's creation in the sermons Nahj al-Balagha is being investigated. The results of the research show that the plot of the sermons on the subject of Adam's creation is based on the cause-and-effect relationship, and the events of the story are closely related. The angle of view in the story is narrative. The characters in the story each have their own characteristics. The actions of the story occur on the two main axes of Satan and Adam, both of which disobey the divine command. There are conversations between the characters in the story that give the story a special artistic edge. Staging in two forms of time and place helps the reader's imagination to visualize the story. Each of the elements of the story play a specific educational purpose, ultimately fulfilling the main purpose of the story, namely the guidance dimension.
Machine summary:
All angels obeyed this divine command, which is inescapable; however, Iblis, due to pride and arrogance, rebelled against this prostration: «وَ اسْتَأْدَي الَّلهُ سُبْحَاَنهُ اْلمَلَائِکَۀَ وَدِيعَتَـهَُ لـدَْيهِمْ وَ عَهْـدَ وَصِـَّيتِهِ إَِلـيْهِمْ فِـي اْلإِذْعَانِِ بالسُّجُودَِ لهُ وَ اْلخُشُوعِِ لتَکْرِمَتِهَِ فقَالَ سُبْحَاَنهُ اسْجُدُواِ لـآدَمَ َ فسَـجَدُوا إَِّلـا إِْبلِـيسَ اعْتَرَْتـهُ اْلحَمَِّيۀُ وَ غَلَبَتْ عَلَيْهِ الشِّقْوَةُ» God, for the purpose of testing Satan and so that Satan's promises would be fulfilled, granted Satan respite until the Day of Resurrection to tempt His servants: «َفأَعْطَـاهُ الَّلـهُ الَّنظِـرَةَ اسْتِحْقَاقاًِ للسُّخْطَۀِ وَ اسْتِتْمَاماًِ للْبَلَِّيۀِ وَ إِْنجَازاًِ للْعِدَةَِ فقَـالَ إَِّنـکَ مِـنَ اْلمُنْظَـرِينَ إِلـيَ يـوْمِ اْلوَقْـتِ اْلمَعْلُوم » A point that the Imam has recalled in this part of the sermon, and in fact, more explanation can be found regarding the noble verses of the Holy Quran concerning the story of the creation of Adam (AS), are the privileges that Adam (AS) attained after the breathing of the Divine Spirit.
For example, God, in describing the story of the creation of man and Satan's refusal to prostrate in verse 11 of Surah Al-A'raf, speaks in the form of speaking to another (one of the characters of the story), and then immediately in verse 12, uses the third-person singular or the point of view of the omniscient knower (Universal Intellect): «وََ لقَدْ خَلَقْناکُمُْ ثمَّ صَوَّرْناکُمُْ ثـمَُّ قلْنـاِ للْمَلائِکَـۀِ اسْجُدُواِ لآدَمََ فسَجَدُوا إِلاَّ إِْبليسََ لمَْ يکُنْ مِنَ السَّاجِدينَ (١١) قالَ ما مَنَعَکَ أَلاََّ تسْجُدَ إِذْ أَمَرُْتـکَ قالَ أََنا خَيْرٌ مِنْهُ خَلَقْتَني مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طين ٍ» (١٢)؛ and in such narrative circumstances, a thought superior to the outside leads the characters of the story, witnesses their actions and words from nearby, and is aware of their past, present, and future.
(
, 
, 
)
