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thebookknownasQaṣaṣal-Anbyāʼ(TheStoriesoftheApostles).
ManyofthesestoriesarementionedintheQurʼāninasymbolic
sense.Thoseauthorswhowroteonthesubjectexertedgreateffortin
writingthecompleteaccounts.
Thesecondgroup,theforeignsciences,includes,amongothers,
philosophy,
geometry,
mathematics,
arithmetic,
mechanics,
geography,astronomy,music,medicineandalchemy.Iẖwānaṣ-ṣafā,
Miṣr,pp.23-24.HassanIbrahimHassan,IslamicHistoryandCulture,
pp.632,1068.JózefBielawski,Historialiteraturyarabskiej,p.103.
Inordertoobtainagoodviewofthescopeofthesestories,Muslim
writersmadeuseoftheJewishandtheChristiantraditions.Itiswell
knownthattheQurʼānincorporatesthestoriesoftheBiblealongwith
religioustenetsandmanyoftheconceptsoftheAhlal-Kitāb(the
possessorsoftheBook).Needlesstosay,mostofthesestoriesareset
inmanygeographicalregions,someofwhichwereknown,while
manyotherstorieswerenotknownbecauseoftheirambiguity.These
arethestoriesofthejourneyofḎūal-Qarnayn,thebuildingofthe
wallofĞūğandMāğūğ,thestoryofAl-H̱iḍrʼssearchforthe
FountainofLife,thelocalizationofMağmaʻal-Baḥrayn,the
anchorageplaceofNoahʼsArk,andmanyothers.
Ingeneral,thetraditionsservetogetherwiththeQurʼānitself,as
oneofthemajorbasesforreligiouspracticesandritualobservanceas
wellasaprimarysourceofallkindsofknowledge.
2.TheMuʻtaziliteandtheAl-Maʼmūnʼs
SchoolofThought
AnimportantchangewhichhadtakenplaceinIslamicthought
duringtheearlyʻAbbasīdeperiodwascertainlytheestablishmentof
theMuʻtaziliteschoolwhosememberswereconsideredfree
thinkers[25].Itseemsthattheysoughttobasetheirfaithonrational
thought.Theyhadtokenakeeninterestintherationalinterpretation
oftheIslamicScripturesanddidnotabidebytraditionalcommentary.
Tosupporttheirviews,theyreliedonthemindandinterpreted
Qurʼānicversesinawaythatcoincidedwiththeirviewsasderived