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|f The researcher chose to present a topic for research entitled the Metaphysics of Symbolic Speech in Islamic Mysticism. Sufi speech and symbolism used in their language are concomitant. The language of metaphor also seems to dominate their phrases charged with symbols and signals in an attempt to express a deep mystical conscience that translates a state of abundant spiritual feelings that look toward divine manifestation and spiritual blessings that fill the heart of the Mystic and flood his soul. There is no doubt that the mysterious secrets with which Sufism is filled and the cases of ecstasy and annihilation that a Sufi is subjected to require a language capable of conveying and interpreting those meanings and even trying to explain their components. Since the language in its traditional letters is unable to express Mystic Divine experience, even if it carries spiritual connotations and emotional charges, diving into the texts of theological and mystical principles, books of celestial religions, and philosophical bees is an attempt to explain what seems ambiguous and loaded with linguistic structures, religious and ideological approaches. However, it is essential for honest scientific research for the researcher to determine that the language of symbolic and indicative expression is difficult to analyze because it lacks the mechanisms and standards that are suitable for analyzing Sufi discourse. As it is clear, any attempt to understand Sufi discourse would always collide with a doctrinal authority that acquired for itself a kind of holiness that dominated the ability of the mind to analyze and devise for fear of falling victim to the power of jurists. Trying to understand Sufi speech, symbolic language, and phrases that appeared to be shattered require metaphysical jumping over the textual and interpretive inertia barriers to situations of intuition, excitation, and revelation. It is certain that ordinary language does not play its role in interpreting mystical conscience and passion and does not promote the interpretation of the state of annihilation and being with Allah. All of this and other reasons are why the researcher choose this difficult topic to find answers to the language's failure to express. Therefore, the researcher tried to address topics that she thought were necessary for trying to identify the symbolic connotations of the Sufi text, such as: 1. The process of symbolic blinking. 2. The authority of the doctrinal text. 3. The Sufi speech: an individual experience. 4. Symbolism by Nafri, features of the language of positions and the experience of Nafri It then explains the extent to which the word reaches in terms of the breadth of vision and the narrowness of the phrase in the light of the metaphysics of words. Therefore, the problem of this study is a big question: How can this ambiguous, subtle language loaded with symbolic charges and metaphysical connotations express what the Sufi believes about his spiritual experience and his attempt to find out the occult truth? To this end, the researcher applied a critical analytical approach that understands that the idea is only an emotional risk that may contradict the world of thought and logic because it keeps an expression of a psychological interior that is imbued with a longing for the loved one and represents a state of cosmic anxiety and emotional disorder because it falls into a narrow space that is the space of deficient language expressions. Finally, the researcher completed this study with a conclusion summarizing her most important findings. This research produced very important results, including but not limited to the following: First: The Sufi text keeps attempting to gain absent concepts and attempts to explain the textual phenomenon related to the issues of revelation and mystic disclosure. This is why the connotations of the mystical symbol and the Holy Text vary according to human experiences and ideological and belief-related backgrounds. Second: The researcher noted the depth and specificity of the Sufi experience as an emotional experience in which the Sufi conscience enjoys the emergence of the divine image inherent in the heart to become a dominant image that manifests itself as evidence, in which facts and secrets are revealed that are available only to the chosen people of God of names and divine realities that must be covered from the general public who do not understand their purposes and do not bear their secrets, as has been said by Ata'allah Alexandrian. Third: Some researchers argue that one of the reasons for their recourse to the symbol is the inability of the normal language to meet the expression of Sufism. Ibn Arabi, for example, asserts that word templates do not solve the meaning of ecstasy situations and the secrets of the unseen world. Fourth: The speech carries connotations of the winds of divine love and the mystical imagination that builds a connection with the beloved and connects earth and sky in a language that sucks up the light of knowledge, scenes of revelations, and what the Sufi experiences, which makes language a powerless tool in the face of the magnitude of experience and the rise of divine understanding image. Fifth: The flash moments in which the extravagant escapades are issued in mystery keep moments of ecstasy, spiritual attraction, and a deep spontaneous and striking presence in the depths of the experience of the Sufi and his innermost, which reveal revolution of the soul and its rebellion against the imprisonment of the body, that moment full of secrets, which is enjoyed by the Great Mystic in all religions, although secrets and doctrinal structures differ, because the moment of Sufi revelation blends spiritual structures with philosophical discourses united by a spiritualized speech culminating in divine manifestations, although its doctrinal origins vary. Sixth: Sufi speech only emanates from an existential situation and therefore requires the dismantling of its symbolism and closure, which remains dependent on the religious culture that is locked in the forms of ecstasy and imagination and surrounded by holiness, which makes approaching the Sufi text sometimes a part of constants that are difficult if not impossible to overcome. Sufi rests and does not go into his experience in order to save by lowering the numbers of those who do not understand the meanings of these deep convictions from the public and who are not Sufis. Seventh: Since language only reflects our perceptions, it is unable to describe us with occult facts because it may generate a certain feeling among the Sufi or religious people, where words correspond to inner escapades that convey a feeling of proximity, love, or togetherness with the Absolute Reality or with God in heavenly religions. However, words bear a connotation similar to the occult truth and can express its highness and exaltation. Eighth: The philosophy of religion of Walter Sets and Rolph Atto shows us that seeing Allah by Sufi is being clear as he can discover at his innermost a process that overcomes any distinction between a self and a subject. It is a transgression that has always mixed other areas and feelings of mind with which no link has been established, I mean, with some sensory perceptions and ideas about the conscious mind to the extent that we may be unable to understand its true character. Ninth: Religious symbolism remains incapable of turning into literal issues. For example, it is not possible to express a literal issue of Allah's nature because it comes with a conceptual formulation. However, religious symbolism is not merely a metaphor. It represents the direct perception of Allah at the heart of religious intuition, not Allah, as He is in His unseen world, where there are no boundaries, and in His exaltedness. The melody was one of the serious dangers that threatened the safety of Arabia and called on its sincere scholars to take steps that would control it. These sincere efforts developed rules and controls for us that saved the tongue and pen from slipping and deviating. This abstract was translated by Dar AlMandumah Inc.
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