This Article presenting the divergent orientalists’ opinions, that were not indicated in most cases by reliable historical texts, about the ages of Saida Aisha when she got married to the Prophet. They have noticed the scarcity of information about the childhood of Saida Aisha and if her childhood was shrouded in mystery, then how could it be possible to confirm her early marriage. This research adapted the descriptive approach by collecting contradicted evidence of debaters and analyzing them in the light of Hadiths data related to the subject. The researchers concluded that reconsidering the age of Saida Aisha is necessary since the clear indications to her age in al-Bukhari and other canonical books of prophetic traditions are not prophetic statements but historical records of the companions and individual matters. Her sister Asma’ was 10 years older, and she was 27 years when they migrated to Yathrib which means Saida Aisha was 17 when they migrated! According to this historical account the age of Saida Aisha when got married was around nineteen.

Religious texts are a wide field for the use of symbolic language in general, and this language deepens in historical stories so that it carries multiple connotations. The gap between those connotations widens with theologians, to the extent that the apparent meaning that comes to mind becomes an interpretation that no one pays attention to it! In Mishnah and Midrash, Jewish exegetes understood the Song of Solomon as an allegory of the love between God and the nation of Israel, while Christian theologian, started from Hippolytus, found a story of love in this song between Christ and the church. As for the stories of the Qur’an, Muslim theologians strictly interpreted the details of the prophetic stories as historical events that do not depart from the apparent meaning except in some simple rhetorical references, but Muslim Mystics had a completely different standpoint. For them, Quranic stories were a fertile breeding ground for the mystical imagination, and Ibn Arabi, for example, drifted with his interpretations in his two books: Fusūs al-Hikam and al-Futuhat al-Makkiyyah and provided a mystical fantasy for the story of King Solomon in Chapter of Ants. Jalal al-Din al-Rumi made use of the Qur’anic stories based on dialogue - such as the dialogue of al-Khidr with the Prophet Moses, and the dialogue of Satan with the Creator - to compose other stories that have no basis in Qur’an or Hadith at all, but it served his preaching vision and his educational method. Mathnavi of Rumi is full of stories created by Rumi’s imagination about prophets, shepherds, Caliphs and ferries, which he presented in a fascinating way to extract lessons and wisdom from them, noting that his justification of this invented stories lies in interpreting them symbolically exactly as Ibn Arabi did in Fusus al-Hikam. This paper is presenting three different approaches relevant to symbolic language of sacred text and its theological or mystical interpretations. Keywords: Symbolic Language, Song of the Songs, Mishnah. Rumi, Ibn Arabi, Allegorical.

This research aims to collect Hadiths relevant to dialogue after the prophetic mission from its original sources, to extract some of the lessons obtained from them without delving into the jurisprudential details, comfine to valid Haiths from these honorable prophetic dialogues and preserving their majestic and venerable words, and focusing on clarifying the prophetic merits, noble morals, and the signs of mercy that characterized our Holy Prophet. The descriptive approach was adopted with its analytical and critical sides, and the incomplete induction approach was adopted to collect some appropriate data from selected Hadiths on the topic of dialogue. One of the important results and lessons of this research is that the person who has a dialogue with others, especially in the great matters in which the request to move from one religion to another, and from one doctrine to another, should make clear his great concern for him, his complete compassion for him, and his great desire for his salvation and safety. Another finding is the legality of dialogue with the infidels if it is for the purpose of calling them to the truth and guidance,or removing some of the suspicions that they have in their minds about our religion if it is done by someone who is qualified for that. Another finding is Da’wah needs patience and confidence and great knowledge about tradition and liguestic proverb and rhetoric.

This research aims to clarify the importance of dialogue in calling the people to God Almighty and to elucidate on the correct belief of the interlocutor by using examples from the sunnah and biography of Prophet Muhammad (PBUH), the predecessor of this nation. It also aims to demonstrate the importance of dialogue in the life of the individual, society, and nation in building positive relationships among members of the Muslim community, with other communities, and even with non-Muslims. The research also aims to collect the authentic hadiths related to dialogue in the books on the Prophet’s (PBUH) sunnah regarding the topic of faith, which is the basis of the call to God Almighty and upon which the worship of Muslims is based. This study explains the most important matters that can benefit the discerning preacher regarding the phases after the Prophet’s mission in Makkah and after the Prophet’s migration. The researcher found that the straight prophetic method is what Mulims desperately need today to clarify the word of God to the people. This article also explains the importance of dialogue in the life of a Muslim preacher and society. The dialogue conducted should follow the method of the Prophet (PBUH) by displaying gentleness and kindness besides adopting the easiest ways and means to deliver the call to the faith.

This research aims to define Tafsir Sufi Ishari and Tafsir Ruhul Bayan by Al-Burusawi (1715). The research as well will extrapolate Tafsir Sufi Ishari for Quranic verses in the book related to the issue of the Madarij al-Salikin (scales of seekers) in Sufism. The methodology for this research in analyzing information depends on the descriptive and criticism approach. Therefore, the findings indicate that the Tafsir Sufi Ishari – which is One of the types of the Quranic exegesis based on interpretations of verses contrast the classical commentaries - by Al-Burusawi in the issue of the Madarij al-Salikin (scales of seekers) in Sufism that matching the conditions were based on two foundations. Firstly: The Tafsir Sufi Ishari has interpreted accordingly to general verses meaning and exegesis. Secondly: The relationship between Tafsir Sufi Ishari to al-Ma'thur is like the relationship between cause and effect. The study also revealed that the contradictions with conditions in Tafsir Sufi Ishari in this issue are based on three foundations. Firstly: The interpretations made were analogous compared to other normal exegeses. Secondly: to generalize some issues which are strictly individuals. In fact, if Al-Burusawi limited his interpretation to his Ishari views there are no differences between him and the doctrine of Shiites Batiniyyah!, But our trust in his scholarly Tafsir, his confirmation of classical interpretation and his condemnation of Batiniyyah understanding make his Tafsir Ishari valid and well concerned.