Quranic Revelations and Mystical Allegory

The parable is one of the issues of the knowledge of expression. An allegory in the word means a derivative and a narrative or a hadith, for example. An allegory in the general sense is synonymous with likeness, and any meaning that is intended to be analogous is also intended to be an analogy. Muslim mystics try to express their message in a language that attracts writers, that is, a language full of analogies. But it seems to be beyond their motive that they can describe God in allegorical language. The presence of an analogy in the domain of the mystical language and literature is undeniable. The application of allegory in religious texts is also serious. Although advocates of reason obviously do not take the application of paradigm and simile seriously, however, many philosophers can be used in philosophy too. We seek to reveal the relationship between mysterious paradigm and Quranic revelation. . Are the similarities used in Quranic verses similar to mystical allegories? And how can they communicate? To answer these questions, firstly, the recognition of revelation in Islam is discussed and the relationship between revelation and imagination is examined and the relationship between the mystical and revelatory allegiances is expressed at the end. Revelation in Islam means speaking God with the Prophet . Revelation has two different aspects. First, it is the aspect of being the language (distinct from language), and the second aspect is the same as losani and linguistic. In Islam, God has intentionally chosen Arabic as the common symptom for the second aspect. But the first aspect has an ontological barrier, which means that there is a fundamental difference between being between God and the creature (Prophet). Therefore, one must answer the question of how God (absolute) has had the Word with the Prophet (limited and relative). Revelation in the Quran's particular meaning is beyond mere two-person relationship. It should be said that the verse is a three-person relationship, including the personality of God, the Prophet as the person receiving the revelation and the mediator of the transmission of the revelation, which is the "angel of revelation". Muslim scholars believe that in the revelation of the prophet of Islam in the first step of the Prophet there is a profound personality development, and in the second step the revelation has fallen to a degree that has received the personality traits of the recipient. These changes for the Arabs are the same as for the poet and the clan of the clan. For this reason, they have been stubbornly believed to be similar to the Prophet and an immortal poet or priest under the control of the genius (resurrection or genocide).
The poem from the perspective of Muslim scholars is the same word that is written by weighty sayings. The word is the word that the soul gives it, without any sight, thought, and authority, it finds some expansion, and some of the others are bribed whether this promise is true or false. From the point of view of the thinkers in "Fan Poetry", the way to create an affair with truth is to create the true meaning of the connection with the subject. It is an objection to something like that, provided that there is no identity between the two. Of course, it should be noted that poetry is the truth of the truth, and not false, which means error, and therefore most Islamic philosophers have brought the poetry fan in their logic. Therefore, poetry is false, but only in the sense that it derives the truth from the object, and not the object itself, and should be distinguished between the mistakes and the error. The imagination as the basic element of the poem has two different meanings that are in each other in Connected First, what is not real, but it looks real. Second, the existential level of mediation between abstractions and material. The fact that one's imagination does not necessarily mean absurdity, but the imaginary being represents the real being and is due to the fact that the imaginary can be a revealing sign (verse) of the transcendence. This is why the soothsayers of the whole universe, Masawi Allah, because of the existence of Absolute and Absolute, have called the imagination. In the second sense, the imagination of the existential level and the universe of intermediate and intermediate between the universe of meaning (the single) and the universe of nature (objects) and makes it possible for the connection between them.
The mystics as the designers of the world of imagination, the world with prophetic revelation And mystical discovery and intuition, and they have considered it a land of revelation and inspiration. As mentioned, revelation in Islam is a threefold relationship. The angel of revelation as an intermediary plays an unmistakable role in the process of revelation. In the course of the revelation of the revelation, based on the thoughts of the Muslim mystics of the Prophet, it is connected with the absent-minded world and into the world of imagination and example. The observation of the angel of revelation by the Prophet is initially related to the example world and the Imam. From the perspective of the mystics, the prophetic experience, the revelation, which is the absolute and relative relationship, has come down in the context of the language, and that is why the revelation is called a degradation. Prophetic experience is like a mystical experience, and Ibn-Arabi emphasizes the issue of the decline of meanings among many issues related to the revelation. The meaning in Sufism means the esoteric and the non-existent truth and the face of the matter has it. The meaning of one thing is the same as that which is the expression of the object as it is known of God and is rooted in the superstitious (spiritual) sense (physical and physical). The imagination is a borderline between the senses and the superficiality and an intermediate reality. The emotional and spiritual imagination shifts and covers both. The revelation of ejaculation is the meanings that are present in the universe of the unseen as the science of God, and they enter into the spiritual universe through the imagination and in the world of imagination. The revelation initially began as a dream for the Prophet. Revelation takes on a sensation when the Prophet hears it. But this still begins with the realm of imagination. Revelation is a meaning. Revelation deals with an allegorical manifestation and an example in the world of language, but these manifestations are not inconceivable, but based on God's knowledge.
If degradation and depiction are related to one another, man's excellence and behavior must be accompanied by allegory, because understanding and receiving the implied meaning behind the analogy allows us to pass through the layers of the image, to become familiar with the gradation, and to the absolute truth We get Hence, most mystics use their allegory in expressing their meaning, and have used all its forms, especially stories and stories, and stories in their works. It is a point that the mystics used the use of the allegory first, in order to express the meaning, secondly, they have learned from the Qur'an in order to know the imaginary layers of the emergence of the truth, and how they were to pass through them, and to find out the way of the coming of the Quran, and Ibn Arabi tried to explain the necessity of using it Has had an allegory.