mohamad fouladi
Abstract
One of the men of literature, an authority, who has made use of his narrative, Quranic, jurisprudential and theologian expertise in his poems about Imam Hussein (PBUH) is Ayatollah Gharavī Isfahānī. In his Divan of poems, he has mixed Quranic themes and traditions with literary figures and artistic ...
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One of the men of literature, an authority, who has made use of his narrative, Quranic, jurisprudential and theologian expertise in his poems about Imam Hussein (PBUH) is Ayatollah Gharavī Isfahānī. In his Divan of poems, he has mixed Quranic themes and traditions with literary figures and artistic aspects of language and thereby has fluently expressed his awareness of and profound emotions and passion for the Commander of the Martyrs (PBUH) and the events of Kerbella and 'Āshūra (the tenth day of the lunar month Muharram on which the martyrdom of Imam Hussein took place). The majority of the poems in his Divan touch on these subjects. Given that this jurist has been aware of these events, it will be useful to examine the reflection of such events in his poems. Therefore, the present paper explores his poems of Kerbella and 'Āshūra with regard to the followings: the narrative and Quranic aspects such as the use of allusion, quotations from the Qur'an, Quranic expressions like "the moon did rend asunder" (انشقّ القمر), "he drew near, then he bowed" (دنی فتدلّی), "am I not your Lord" (ألست بربکم), "soul at peace" (نفس مطمئنّه), "the farthest lot-tree" (سدرة المنتهی), etc., the use of Quranic themes and the stories of the prophets including Moses, Jesus, Noah, Solomon, David, Khidr, Job, Adam and Muhammad (the Seal of the Prophets) in order to express his emotions concerning Imam Hussein (PBUH) artistically, the use of verbal literary devices and semantic devices, and finally some discussions about the science of figurative speech employed to express his religious and Quranic emotions, to state the virtues of Imam Hussein and to recite his elegiac poetry.
mohamad sedghi
Abstract
The fairness of all the Companions of the God's Apostle (PBUH) is a theory put forth and advocated strongly by Sunni scholars; according to this theory, all the Companions are just and are committed to the requirements of justice. Since this theory has serious consequences for Islamic sciences, particularly ...
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The fairness of all the Companions of the God's Apostle (PBUH) is a theory put forth and advocated strongly by Sunni scholars; according to this theory, all the Companions are just and are committed to the requirements of justice. Since this theory has serious consequences for Islamic sciences, particularly for the validity of the words of the Companions, the present paper examines this theory based on the performance of the Companions themselves. In brief, the belief of the Sunni scholars that all the Companions are just (especially 'Companion' in the sense that all traditionists agree upon) is not correct. Because, beside other reasons provided in their own place, the performance of a substantial number of the Companions and many of their deeds which are against justice, do not confirm this theory in general; that is, they do not confirm the justice of all the Companions. Moreover, traditionists' definition of a 'Companion' as a Muslim who had had association with the Holy Messenger (PBUH) or had seen the Prophet, even for a moment, and had died while believing in Islam, is not linguistically acceptable and has no legitimate proof either; rather, 'Companion' is a term introduced in periods after Islam. Therefore, we cannot pass a judicial decree on the basis of this term. The result of the discussion is that the Companions of the Prophet, just like other people, can be either just or unjust. Hence, regarding the acceptance or rejection of narrators of Hadīth, they are no different from other people.
