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Showing 2 results for Verse
Farzad Baloo, Siavash Haghjou,
year 28, Issue 89 (12-2020)
Abstract
Verse and prose have had proponents and opponents in the literary tradition throughout history, and each group has argued for or against the other. By overcoming this dual opposition without taking the side of poetry or prose and adopting a philosophical and aesthetic approach, Abū Hayyān al-Tawhīdī revealed other aspects of the relationship between verse and prose. Quoting the opinions of the advocates of poetry and prose, the present paper objectively analyzes the monotheistic meta-dualism approach in Al-Imtāʿ wa al-Mu’ānasa using a descriptive-analytical method. The results indicate that by rereading the works of the proponents of verse and prose, Tawhīdī believes that the final word cannot be stated about poetry and prose. Moreover, after explaining the nature of speech and its types, he mentions the advantages of verse and prose in the words of their advocates: e.g., verse is creation and the general public does not attain it, while prose is realized faster and attracts the general writer for its convenience; prose needs poetry for adornment, but poetry does not need prose; the poet has an infinite horizon ahead while the writer has a limited field, and prose is the foundation of speech but poetry is its derivative; prose is free of obligations while poetry is full of poetic requirements; prose borrows from wisdom but poetry borrows from emotion; and despite the formal beauty of verse, prose is more original and noble. Finally, he concludes that both verse and prose have undeniable virtues and the best type of speech is one that its form is something between verse and prose while it is neither verse nor prose.
- Yousof Asghari Bayghout,
year 30, Issue 93 (1-2023)
Abstract
The Holy Quran, the divine book of the Muslims, has always been reflected in the works of literary figures and mystics in different ways. Abu Sa’id Abu’l-Khayr, the famous mystic of the 10th and 11th centuries, also benefited greatly from the Qur’an. The present study, while explaining the two concepts of “Understanding the Qur’an” and “Living with the Qur’an” of Abu Sa’id Abu’l-Khayr, seeks to answer the questions of how the Qur’an and its concepts were manifested in the sayings and manners of Abu Sa’id, and what effects they had on his intellectual and behavioral habits. From the study of Asrar al-Tawhid, we find that Abu Sa’id’s knowledge of the Qur’an was beyond literacy and education. Instead of the outward appearance of the Qur’an, he tried to understand its inner concepts and meanings, and in this regard, he achieved considerable success. This level of Qur’anic knowledge was manifested in his words in various ways, such as his interpretations and subtle remarks. Living with the Qur’an indicates the deep influence of the Qur’an on Abu Sa’id’s behavior and manners. Abu Sa’id learned the Qur’an not only to read and know, but also to live with it. On the other hand, Abu Sa’id’s particular attention to the blessing verses had a direct effect on his mystical inclination. Abandoning pride and egoism, tolerance, and hope for and trust in God’s forgiveness are among the manifestations of Abu Sa’id’s living with the Qur’an in Asrar al-Tawhid.
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