التشبيه والتمثيل في القرآن الكريم - سورة الرحمن انموذجاً -

Simile and allegory are recognised as part of the figures of speech in Arabic، and grounds for scholars to initiate and develop their theories and base their creations. Casting a look on the Arabic lexicons، we realise that linguists highlighted a close affinity between simile and allegory on the lexical level، while each one retains its original features simultaneously.Dozens of the preceding and succeeding scholars in Rhetorics were prolific in defining the idiomatic meaning of simile. Al-Mubarrad is reckoned one of the earliest scholars who undertook the task of defining simile، whereby he circumscribed it by limitations، as any two things which resemble each other in certain respects would vary in others.As for allegory، Al-Jurjānī in his idiomatic definition of allegory elucidates that it is to engender a relationship between two things، each of which portrays the other and defines it. The rhetoric of simile is based on two premises، firstly: its eloquence in view of the given image which underlies it، and secondly: eloquence due to its depth and far afield objective to be attained، and the imagination reflected thereby. In the progress of the research، we came upon the six volume encyclopaedia of Mohammed Ali bin Murād، nicknamed Al-Mudarris Al-Afghānī in his categorisation of simile into two ends، either perceptible، recognised by one of the five senses، or intellectual، as well as varied in the sense that the first object of comparison is intellectual and the second object which is likened to، is perceptible or vice versa.Among the contemporary scholars of Rhetorics is Dr. Mohammed Hussein As-Śaghīr who omitted the connective word، eg. 'like'، 'as'، seeing it as insignificant compared to the two ends or objects and the ground of the analogy and comparison.Scholars differed on the type of the relationship between the simile and allegory; some find them inseparable seeing their lexical root as one and the same، while others considered that relationship as a matter of generality and particularity in that the simile is general and allegory is more specific.In Quran، only two connective words were used in SuratAr-Rahmān، that is 'ك' 'as' & 'كأن' 'as if' across four honourable ayahs: {He created man from dry clay like pottery}، {And His are sailing ships raised up like mountains}، {so when the sky will be split apart and will become rosy like red hides}، {they will look as if they were rubies and corals}.These very verses were subjected to analysis to extract the inner analogy، and it was concluded that other than the ayah: {so when the sky will be split apart and will become rosy like red hides} there is no ayah of the above mentioned that incorporate both allegory and simile. This very ayah comprises two intertwined blended images; the first of which is the depiction of the sky as a flower، and the second، where a simile is derived from the first image، is the flower like red hides، whereas the other ayahs include no more than the simile.