PAZHUHESH-DINI (RELIGIOUS STUDY)
Year:2006 | Volume:- | Issue:13|Papers Count:9

Abolfath Bosti, the outstanding Persian poet of the fifth Hijri century in Ghaznawid era, was a man of God and a pure orthodox Muslim whose outward and inward goodness in deeds and words placed him on the shore of ocean of God's brilliant words in such a way that his benefit from artistic criteria of the Quran and pearls of mysticism led him to the Higher Pen and Muhammadian Truth.The present essay deals with literal, Quranic, philosophical, and mystical commentary on two lines of his poems in order to prove that the First Pen is Muhammad.

Quranic juristic verses are about five hundred and car; be found in most of Quranic surahs. They deal with general precepts sometimes and with particular times the other. Over one hundred are written in this regard by both Shi 'a and Sunni scholars in most of which juristic verses being organized on the basis of divisions in juristic books while in some others being arranged on the basis of Quranic surahs. The present essay deals with such facts in detail while narrating some other Quranic juristic verses not mentioned in usual books.

The term peaceful coexistence is treated as an achievement of human world. Sociologists and those connected with religious sciences attempt to introduce that thesis as a product of modem world. Emphasizing divine source of all celestial religions, Islam, as the most perfect, comprehensive heavenly religion, expounds some conditions should be considered by People of the Book and be practiced by Muslims a world void of enmity and full of peace would be formed. The present essay argues that what is called peaceful coexistence nowadays has an old history. The holy Quran presented that issue when there was no sign of society in the modem sense and introduced conditions of achieving that purpose. Practical sunna of the Infallibles is another evidence of ours as well.

Through surveying Noah and the Flood, the present essay attempts to find common as well as different points on the basis of non-distortion in the myth of Upnapisheim in Babylonia and bring views of the Quran and Torah closer to one another in this connection. It interprets phrases without any prejudice in such a way that reduces apparent facets of difference and finds common points – unless when it is impossible.

Ismaeel b. Qasim b. Suwaid b. Kaisan al-Anzi known as Abu al- Atahiya, died in 213 A.H., is an outstanding, innovating, adept poet of Abbasid era whose poems concerning asceticism are marve1ous.His poetry indicates that he had been absolutely familiar with the holy Quran, for several various Quranic themes can be seen in his poetry in such a way that one may consider his poems as versified translation of the holy Quran. Should the influence of the holy Quran upon Abu al-Atahiya be proved, its influence upon Abbasid poetry would be indicated, for Abu al-Atahiya represents a vast range of Abbasid literature. The present essay deals with introducing Abu al-Atahiya's poetry, presenting proofs of his being influenced by the holy Quran, and offering some examples of such an influence in the realm of themes - and not of structure.

The idea of order has been the most significant facet of the Quran as a miracle, being dealt with by several Islamic scholars especially Abd al-Qahir al-Jorjani in his book "Dalail al-I'jaz". Some such scholars as al-Jahidh, al-Rummani, al-Khitabi, al-Baqillani, and Abd al-Jabbar had dealt with that subject before al-Jorjani, but the idea of order reached its zenith in the time of the latter. The present essay discusses the generation of order before and with Abd al-Qahir as well as the mode of its transformation.

Historians wrote the events from early times considering itinerary of the time and emphasizing particular events. Their achievements have been influenced by the age and governments and if they analyzed the history they had done it on the basis of appearance and not depth of events. In the holy Quran, however, God has narrated some occurrences expounding some generalities on the basis of ages of prophets and nations without considering exact time of the occurrence. Taking into consideration the motivations, the holy Quran has processed generalities in such a way that it guides and educates the public through their warning conclusions.The present essay attempts to expound Quranic style in processing and analyzing the history through comparing human historical writings with divine philosophy of history which covers a notable part of Quranic text.

From the Quranic point of view God, who has the absolute existence and necessity, is "the Truth". Also the universe is truth considering its existence and stability and is untruth considering its non-existence and instability. The order reigning over creatures is truth as well. Approach to untruth is the fruit of human imperfect cognition and perception and formation of the thought of untruth is caused by some factors the most important of which being following of estimation and not the certain knowledge. In order to investigate the structure of truth and untruth in the Quran, the present essay looks at the source of generation, mode of stability and subsistence, and finality of the truth; describes philosophy of mixture of truth and untruth as well as mode of their opposition; and deals with obstacles of knowing the truth. For better explanation, it presents some tables in this connection.