Prophet Abraham (peace be upon him), in addition to his prophetic status, embodies the image of a mystic who successfully passes different stages of spiritual journey and the struggle against the self, which manifest in various forms such as the “denial of Azar, the sacrifice of his offspring, and the fire of Nimrod”. He ascends from the stage of annihilation in Allah to the station of subsistence by Him and becomes an Allah’s friend. This article employs a descriptive-analytical method to explore the truths and subtleties of the story of Prophet Abraham (peace be upon him) through reflections on the poetry of Ibn Farid of Egypt and Jalal al-Din Muhammad Rumi, both of whom stand at the pinnacle of theoretical and practical mysticism. In this research, the commonalities in the poetry of these two renowned poets are first examined and analyzed in three sections: "Abraham (peace be upon him) and the Birds", "Abraham (peace be upon him) and the Fire of Nimrod", and "Abraham (peace be upon him) and the Stars". Subsequently, the distinctions in each poet’s interpretation of the stages of Prophet Abraham's (peace be upon him) status, his relationship with Azar, and the sacrifice of his son are elucidated. The findings indicate that Ibn Farid, unlike Molavi, does not adopt an allegorical perspective on the birds. In discussing the fire of Nimrod, Ibn Farid attributes the extinguishing of the fire and its transformation into a rose garden as the result of Abraham’s connection to the state of unity and survival after annihilation. Conversely, Molavi views the fire of Nimrod as the fire of the self, which, when transcended, transforms into flowers and basil. Ibn Farid perceives the stars as manifestations of the Divine, while Molavi argues that the prophets did not initially attain the stage of monotheism and ascribe independent existence to beings. Ibn Farid delves into the inner secrets and allegorical meanings of the rituals of Hajj, considering the status of Abraham as a special guardianship, Mecca as the Divine Presence, and the pilgrim as the manifestation of the Hidden Presence in the four pillars. Molavi, on the other hand, regards Azar and the sacrifice of the son as liberation from the attachments of the self and nature..
