Codicology, also known as ‘the archaeology of the book’, is the study of manuscripts as physical objects. It is a discipline that studies manuscripts with a predominantly historical orientation. This essay explores the sequel to the most famous literature before and after Islamic epic story and the link between Islamic signs and literature review. The greatest pre-Islamic mysteries in the history of Moslem literature and its religious effects were disused, which were solved by manuscript studies and some case studies. The research method is based on the position story and finding the Islamic signs of the research to confirm the Islamic signs in the history and its changes over time. Therefore, in this research, religious symbols in the history of literature have been studied. The authors try to reach a new knowledge regarding the foundations of this school by tracing the history of religious literature. Furthermore, the connection between culture and religious literature is made by examining the Islamic religion mysteries sample. The symbolism and explanation of codes and elements in art works have been studied and the role of myths and metaphors in semantic analysis and religious concepts has been discussed. Finally, the effect of the Islamic events in literature review and art development is discussed.
This study provides further insights into the relationship between theology and literature through a historical literature review.
In the modern age, extensive studies have been conducted on religion. Because religion has various dimensions and areas, it is possible to have a theological study in terms of these dimensions and areas. It is noteworthy that in most of these theological studies, as will be mentioned later, one dimension and area of religion has been considered while others have been neglected. Because the subject of the discussion is religion, it is necessary to define religion briefly. Firstly, the view of the Holy Qur’an about religion is considered. According to the Qur’an, religion means a mirror and a plan of life. If a religion is originated from God, it is called a true religion or the religion of God. But if a religion is not originated from God and instead created by humans, it is called a false religion.
The Qur’an says (Quran, Surah Al-Ahzab – Ayat 3): ‘He is the One who sent His Messenger with guidance and the mirror of truth to prevail over all religions, even if the polytheists hated it’. The Qur’an also calls any mirror other than the mirror of truth a false mirror: ‘All this is proof that God is right, and that what they call other than Him is false, and that God is exalted and exalted’. Religious scholars in the West have offered various definitions of religion. So it is complicated to sort and classify them. Each of them has paid attention to one aspect of religion and neglected the other aspects. James Martino, for example, argues that religion is the belief in an eternal God. This means that belief in divine wisdom and will is ruling in the world. In this study, the story of
Codicology is the study of manuscripts written on parchment (or paper) as physical objects. It is referred to as ‘the archaeology of books’. It is concerned with materials and techniques for creating books. Scrutiny of the physical characteristics of a book allows us to identify its history and origin, or to compare its changes throughout history with other works. Palaeographers and codicologists may also study the history of libraries, manuscripts and book cataloguing. Therefore, codicology is ‘manuscriptology’ or more broadly ‘the archaeology of the book’. This essay explores the sequel to the most famous Islamic epic story. The origin of the story of
This research focuses on the old section of
Before the 18th century, Ankitel Duperon’s poem was considered a section of
While studying manuscripts in the National Library of Paris, Edgar Blochet reviewed this work, attributing it to Atāi-e-Rāzī, one of the contemporary poets of the Ghaznavids in the 12th century AH (Year of the Hijrah) (Blochet
Nahvi (
In addition, Van den Berg attributes the writing of
Blois (
Why is the
Is old
What is the original position of
This study aims to (1) review the bulk of studies on this text, which is one of the most important Islamic epics after
In this study, many ambiguities and contradictions were faced while reviewing what previous researchers have stated about
In
The story of
The story of the
Artists of the Islamic era depicted what they could visualise, but used their thoughts and ideas in the realm of words and mysticism. Because at that time, they used Islamic elements in their works as secrets and signs, and this action was obvious and intuitive in all the elements that man was dealing with, of course, for those who understood it or were familiar with these secrets.
In the age of Islam, when poets and writers had more freedom of action, and the central government granted relative freedom to certain artists and religions or sects, they publicly applied their ideas to their work, also to the common people.Moslems respected or sought to spread their ideas among the people, making the most of artists, especially poets and writers. On the other hand, the central government in the field of art used its works, actions and behaviour as a weapon to synchronise the people. Therefore, it should be taken into account that art has been one of the most important fields for governments to invade in order to show legitimacy and justify their actions. Because art is one of the most important areas for getting closer to people. The field of arts, especially the arts of literature and poetry, whether intentionally or unknowingly, is directly or indirectly related to the thoughts, behaviours and beliefs of all sections of society, it is in the heart and context of people’s lives and is easy to understand to align public opinion. It is more attractive and its effect is deeper (Kusaj
Hamza was the son of Abdul Muttalib and the uncle of the Prophet of Islam. He was one of the bravest Arab men and one of the greatest heroes and officers of Islam who helped Islam alongside his nephew, the Holy Prophet of God, and defended the religion of the Prophet and his mission in the most difficult circumstances. The leaders of the Quraysh and the elders of that tribe were afraid of his greatness and courage.
It was he who, with all his might, protected the Prophet from the idolaters in the critical moments in Mecca, and broke his head to avenge Abu Jahl, who had insulted and dared the Prophet. But no one had the power to resist him. In the Battle of Badr, Hamza defeated the greatest hero of the Quraysh, Shiba, wounded a group and sent some to the land.
After Muhammad (PBUH) was sent as a prophet, Hamza also testified to the oneness of God and the mission of the Prophet and believed in his nephew’s religion. After Hamza accepted Islam, the Quraysh people gradually converted to Islam, because they saw that the bravest person believed in the Prophet, and the Prophet accepted them.
The spatial and temporal ambiguities are some of the characteristics of epic stories; nonetheless, such a profound contradiction in a work of
However, there are reasons that this position is bereft of originality. In the oldest independent version (Cambridge/829) and the oldest versions of
In the original version of
The final questions are related to the position of the oral and primary version of the
The story of Sohrāb meeting with a lovely girl, their love, marriage and life, the birth of
The war between Iran and Turān, the defeat of Muslims, the despair of Kavus against Rostam, the invitation of Rostam to the battleground and the great battle between
Sociologists and anthropologists rightly argue that religion is never an abstract set of ideas, values or experiences that has grown apart from the pervasive cultural sphere and format, and that many religious beliefs and rituals are only in this format. In fact, some proponents of these disciplines believe, explicitly or implicitly, that the definition and nature of religion comes from the analysis of religious structures.
Psychology also seeks to provide a definition of religion, and psychological interpretations of religion are more akin to those that emphasise empirical insight, rather than those that emphasise the intellectual and social aspects of religion. Analyses are unpleasant, because the feeling of being religious is something beyond the social and psychological elements (Stover
Some of the aspects of religion include the dimension of the realm of the unseen world, the realm of the tangible world, the teaching and belief, ritual, moral, the social and government, economic, the legal and crime, emotion and so on. However, some contemporary religious scholars in the west have considered integrated dimensions for religion. Pike (
Ritual aspect: Religion is manifested mainly in the form of special rituals, worship acts and ceremonies. All religions have rituals and ceremonies. These rituals have an esoteric meaning and express one’s beliefs.
Mythical or mythological aspect: The word ‘myth’ originally means a story. Therefore, being mythical does not mean that their content is false. When we use myth and being mythical about religious phenomena, it is neutral to their truth and falsity. Normally, every religion contains events, both those that relate directly to God and those that do not, and these events are told in the form of stories.
The doctrinal aspect: Every religion has an ideological system that contains doctrines related to the nature, attributes and actions of God and his relation to the world and humans, as well as to human destiny. Recognising this aspect of the mythology of religion is not easy.
Moral aspect: Normally, every religion has a set of moral principles. If the moral principles of all the religions are taken into account, it will be evident that many of these principles are common. The moral principles of religion and the ruling Shari’a control the social behaviours of that society; of course, individuals do not always live up to these principles in their lives. Therefore, a distinction must be made between the moral principles contained in religion and the behaviours of its followers. For example, in the moral teachings of Christianity, the principle of love is the same; however, many Christians and their governments do not act on such principles. Of course, in secular societies, ruling behaviour differs from their religious behaviour.
The social aspect: Religion is not just a set of beliefs. It also has social values. This social aspect of religion is determined in part by religious and ideological ideals.
The empirical aspect of religion: It is very difficult to explain other dimensions of religion without considering this dimension (this aspect is like the soul of other dimensions of religion, because the religious person personally deals with the religious experience). The Christian prays and believes that God answers him; hence, this personal religion necessarily implies what we have called the empirical aspect, which is the personal dimension as an experience from the other world. Even the prophets themselves have reached prophecy in personal experience; therefore, based on the importance of this dimension for religion, Marxism and humanism cannot be considered as religion – because in them there is no possibility of experiencing the invisible world. There is no relationship with their personal God or hope for the experience of salvation.
Islamic literature has always been centred on religious beliefs and provincial ideas, which is because of the unity in Islamic thought. In the Islamic era, especially during the Shiite rule, Shiite teachings and beliefs appeared prominently in the literary works, and especially in the history of literature and poetry. Inscriptions and relics used on dishes as well as architecture have themes of Shiite signs.
For scholars, the belief in healing and blessings in the name of the Imams, which adorned the vessels and led Muslims to innovate in the art of metalwork to make the holy names beautiful. The infiltration of Shiite ideas was in the current life of people, created a balance in the Shiite sense and strengthened the sense of nationalism that united the Islamic people and caused their greater support for the government. In this article, the story of Hamdza, one of the strongest men during the early period of Islam was reviewed and its effect on other stories and arts was investigated. The use of mystery by artists, especially poets, in metalworking and architecture, was used to preserve them from danger. The use of sacred numbers in Islamic art is evident in all aspects of Muslim life and history. It should be noted that, as mentioned earlier, rational results, continuous transport and self-cultivation lead to a single matter; but sometimes some people take the uncertainty of rational and empirical matters as their basis and interpret the appearances of the Qur’an and narrations based on them, which is not the right way. In the past, when the experimental sciences had achieved remarkable success, some people were so impressed that they took the laws and theories of these sciences as their basis and interpreted the verses in the light of what is not the right way.
The authors declare that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.
This article followed all ethical standards for research without direct contact with human or animal subjects.
The authors contributed equally to the design and implementation of the research, to the analysis of the results and to the writing of the manuscript.
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the authors and do not necessarily reflect the official policy or position of any affiliated agency of the authors.