چکیده:
In mystical texts, two different languages are used: one is the language of expression, and the other is the language of allusion. The language of allusion is a language that utilizes symbols, signs, metaphors, and allegories to convey meanings; despite its implicit nature, it is a lawful and coherent language that possesses value and significance. The interpretive basis of this language should be sought in the verses of the Holy Quran and the traditions of the Imams of the religion (AS), as many concepts of the Divine Word are expressed through the language of symbol and allegory. One of these symbolic stories in the Holy Quran is the story of Hazrat Ibrahim (AS), to which mystics have paid attention in their works; because the cautionary tale of Ibrahim (AS), along with other characters of the story, is presented within the framework of narrative, and mystics have sometimes, explicitly or implicitly, engaged in decoding it. Examining mystical texts introduces us to these symbolic aspects of the story and shows that Ibrahim is the symbol of the true seeker and the spiritual guide, Ismail is the symbol of the true seeker and disciple, and Azar and Namrud are also obstacles to the spiritual journey. Examining the stories of other prophets can also introduce us to the symbolic aspects of those stories.
خلاصه ماشینی:
Examining mystical texts introduces us to these symbolic aspects of the story and shows that Abraham is the symbol of the true seeker and the spiritual guide (pir), Ishmael is the symbol of the true seeker and disciple (murid), and Azar and Nimrod are also among the obstacles of the spiritual journey (suluk).
In the field of Persian language and literature, several theses with various titles have also appeared, the mention of which it is not necessary to mention all of them here; however, regarding the symbolic and allegorical aspects of this story and the perspective of mystics in this field, no independent book or article has emerged so far; therefore, in this article, the mystical interpretations regarding the character of Prophet Abraham (AS), his son Ishmael, his enemies Nimrod and Azar, as well as elements such as fire, mosquito, and vulture, have been explained up to the seventh century AH.
The rebelliousness of lust and fire has caused fire to sometimes be placed as a symbol of endless human lusts: For us, it has become a rose garden, the burning fires of lust; Passed by like our Khalil, from the moon and the stars (Sultan Walad, 8331:973) In the story of Khalil (AS), Abraham, Nimrod, and fire form the three vertices of a triangle that corresponds to another triangle whose three vertices are intellect or soul, the self (nafs), and lusts.
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