Abstract:

In the name of Allah, the Merciful, the Most Merciful, and I do not hesitate Dividing the symbol into real and credit and the rules of each 1. The symbol is divided into two types: real and credit. A real entity can be used as a credit symbol; That is, a credit symbol can be a description of a real entity, but a credit entity cannot be a real symbol; Because the real symbol is a formative thing, and the formative thing never becomes a description of a valid and untrue thing. Regarding the symbols, it is necessary to pay attention to two points: First, avoiding the use of credit symbols in rational arguments. Second, distinguishing between two credit and real aspects of a real entity that is considered as a credit symbol; Because the real aspect of an object is not involved in its credit aspect, and for this reason, even though the real aspect of things is not transformed into different credits, it is possible for a real entity to have two groups of two symbolic credit qualities that are opposed to each other. to have 2. The credit symbol does not exceed the territory of creditors and changes with the difference of credit; Such as language, flags, signs. The real symbol is always associated; not function; Like grass being a symbol of water and... Sometimes the real symbol is due to the essence of its existence, and sometimes due to the special characteristic of its formation. In the first case, the symbolic object is always a sign, and the transformation of its attributes never provides the basis for the deterioration of its symbolic aspect; Unlike the second case, when the description changes, the aspect of his being a symbol also changes; such as the transformation and wilting of grass and its transformation into soil and the like; Because grass is never a sign of water. 3. The world of possibility from the unifying point of view is the true symbol of essence; not descriptive; It means that all particles in all situations are a sign of the beauty or glory of truth, and the transformation of attributes is also an example of the transformation of God's will; That is, no state is assumed for any creature that is not a symbol of truth in its essence, or the transformation of its description is not a true symbol of the transformation of God's will. 4. Every creature that has more perfections is a more complete symbol than other examples, until it reaches the universe (perfect human being) which is the most complete of symbols; "Ma Allah Aya Akbar Manni".[1] 5. Mutual symbols; Although the requirement of a possible symbol is that it does not have any independence from itself, and for this reason, existence is divided into two types in the Supreme Wisdom: the first is the pure essence and pure soul, without any connection to others, like the supreme imperative, the second is the connection Pure and soul is a connection, without any essence and soul, like possible existences, and the interpretation of "Zat is ain al-rabbat" in this case, is not free of tolerance, but "La Zaat for the existence of al-mujoud al-Faqari", so the entity is either a pure essence or a relation. only, but it is not necessary for the truth of the story and its presentation that the being does not have a share of independence; Rather, sometimes the independent being is placed in the non-independent mirror; It is possible for the Most High to reward the world, and what is mentioned in the description of the sins and... about "Al-Mu'min, the mirror of the believer" [2], refers to this section; Because one of the good names of truth is Mu'min. 6. In the view of the Qur'an, the obstacles to the vision of formative symbols are the dust of not seeing and wandering around others, which is referred to as "Rain"; [3] 7. The veil of abundance is not only the rain of the heart, it prevents him from seeing the truth, but it has become the background of the internal and external temptations of the devil, causing facts to be depicted in the form of myths and legends, and what has come from the disbelief of the ancestors, It is indicative of this fac t; [4] As the Holy Qur'an always considers their false beliefs to be mirages. 8. From the point of view of sociology, those who considered the era of myth before the era of religion, before the era of philosophy, and before the stage of science, do not have a significant answer for the stoning of the mythologists of the era of science, of which the scientific experts themselves are a clear example, and the investigation of the situation Today (age of science) is a sign of a lot of invasion towards myths devoid of any truth, and oppressive rulers do not hesitate to support those myths. Rather, their continuous advertising is a sign of the prevalence of the myth makers market. Javadi Amoli [1] Bihar al-Anwar, vol. 23, p. 206, h2; and Usul Kafi, vol. 1, p. 207, h. 3. [2] Bihar Anwar, vol. 71, p. 268. [3] - Surah Mutaffin, verse 14. [4] - Surah An'am, verse 25.