جستجوی مقالات مرتبط با کلیدواژه "miracle" در نشریات گروه "علوم انسانی"

Miracles are one of the important issues in the relationship between science and religion. The question is whether miracles can be scientifically explained or not. In this article, based on the principles of transcendental theosophy, the possibility of a scientific explanation of miracles is investigated. Supernatural events, both good and evil, like all natural phenomena, need both real and preparatory causes. Nevertheless, supernatural events have two ontological characteristics that set them apart from normal ones; one is the agency of the souls and the other is the non-conventional role of preparatory causes. Due to the agency of the souls, as supernatural beings, offering a scientific explanation that is bound to methodological naturalism is not possible. Moreover, in the miracles and good supernatural events, because of their invincibility, the non-conventional role of preparatory causes cannot be recognized and scientifically explained. In other words, Divine wisdom requires that miracles cannot be known even if the agency of the souls, preparatory causes, and natural factors are ignored. As a result, miracles should be considered outside the scope of science.

A miracle is one of the most important signs of proving the truthfulness of a prophet in his claim of prophethood. Therefore, discussing what a miracle is and explaining how it differs from magic and other supernatural events, is one of the basic issues in this field. In the present study, we first compared the philosophical explanations of Ibn Sina and Mulla Sadra on this issue; then, by referring to the content of the Qur'an and using clear historical semantics, we have evaluated the extent of matching the philosophical findings with the Qur'anic content. As a result of these investigations, it became clear that Ibn Sina, by emphasizing the specific characteristics of the prophets, and Mullah Sadra, by considering miracles as gifted, explained the philosophical differences between miracles and magic. They have considered the prophet's soul to be the proximate agent for the miracle. Ibn Sina also implicitly accepted the proof of the signification of a miracle on the truth of the claim of prophecy, while Mulla Sadra considers this signification to be unique to nonsensuous miracles. Qur'anic studies showed that the interpretations regarding miracles in the Qur'an show the inherent signification of miracles and proof of the truth of the claim of prophecy, and in this way, the distinction between magic and miracles is also clarified. On the other hand, by categorizing the types of miracles in the Qur'an, it became clear that a prophet is considered the proximate agent only in certain types of miracles. In the end, it is concluded that the philosophical efforts of Ibn Sina and Mulla Sadra were in many cases consistent with the Qur'anic intentions, and in cases where this concordance does not exist, newer philosophical explanations should be followed.

By dividing affairs into two categories, "what is in the power of the slave" and "what is only in the power of God", asking someone other than God to perform the actions of the second category is considered shirk. This division has become the main criterion of Wahhabis for considering matters such as Istighah to be shirk. Descriptive-analytical research about this division shows that Islamic scholars have never used this division to separate between polytheistic and non-polytheistic supplications. This division is not used in this sense in the traditions of Ahl al-Bayt (PBUH). Rather, traces of this division can be seen in two lexical and conceptual areas. The lexical application of this term has been used to teach monotheism and explain Shari'i standards, and the conceptual application has been the focus of narrations to express the limitlessness of the creator and the limitation of the creature. Analyzing the meaning of this division also informs about the perceptual challenge in promoting this division, which may lead to shirk in the absolute lordship of God.

This article is a critique of the paper "Why Miracles Cannot Prove the Truth of Prophecy?” (Anvari, 2023), which was written with a glance at the views of al-Ghazali, Averroes, and Mulla Sadra. For example, in criticizing the statement that “faith through miracles is the faith of ordinary people and one must believe in a prophet through intuition”, it should be said that since God has sent miracles along with the prophets, it shows that he wants people to believe in the truth of the prophet's claim through those miracles. Therefore, faith through miracles is correct. In addition, the strength of faith is not necessarily dependent on the strength of evidence through which one reaches that faith. In criticizing that “there is no correlation between a miracle and the claim of prophecy”, it should be said that a miracle is considered proof that a specific human is representative and messenger of God Almighty, so if an act is proven to be a miracle, the prophecy of that man is proven. Also, the statement that “there is no practical way to set apart miracles from non-miracles”, leads to denying Quran and other well-known miracles as miracles. In addition, based on the fact that a miracle is always accompanied by a claim of divinity and also according to the demonstration of Divine wisdom, it is possible to distinguish miracles from non-miracles. The author proposed spiritual resemblance to the prophet and also the examination of his teachings as means to verify the truth of an alleged prophecy. However, no criterion has been provided to determine the necessary amount of resemblance to a person. Moreover, even if this resemblance is realized, how it merely can prove the prophecy of a person? It seems that paying attention to the exclusive conditions and features mentioned for miracles and having in mind the demonstration of Divine wisdom can solve the problems in terms of how miracles can prove the truth of prophecy.

According to some Muslim thinkers, miracles, in addition to their main special function of proving the truth of a prophet's claim, also have an epistemological function in proving other religious propositions. In the meantime, the signification of miracles in proving God Almighty, that too in a direct way, has been specially discussed and studied by Muslim thinkers, and some of them have emphasized the existence of such cognitive capacity in miracles in different ways. The upcoming research, with a comprehensive analysis of the words of Muslim thinkers, has explained and investigated their positive approach in this debate and has finally come to the conclusion that miracles cannot be an independent proof of the existence of God Almighty.

The Twelver Shia’s theologians and Muḥaddithin (the scholars of Hadith) have considered miracles as one of the ways to distinguish between the true and false claimants, and this criterion has been used as a way of distinguishing for all divine men, including Prophets and Imams. This important issue played a very effective role during the time of the previous Prophets and became more important during the occultation of Imam Mahdi (pbuh). Because it is an efficient means in identifying the real universal promised one and distinguishing him from false claimants. According to this position, the contemporary false claimants of Mahdism, such as Bahaism, Ahmad Ismāˈil Baṣri and Mansour Hāshemi Khorāsani, have tried to deny the validity of miracles to recognize divine authority and to justify their lack of power over miracles. This research tries to investigate the aforementioned claims with the descriptive-analytical method and express its contradiction with the correct reading of religion. The above research aims to prove that the viewpoint of the aforementioned claimants, in addition to the contradiction in their speech and claims, is contrary to the verses of the Qur'an, Hadiths and reason, and that there is a misunderstanding of the verses about "negation of the miracle power of the past Prophets".

An indicative aspect of the wonders of the Qur'an is related to its special expressive structure, which is reflected in the choice of words and expressions, especially in the issues of sexual education, and in many verses of the Qur'an, while using ironic words and expressions, any explicit and polite words have been avoided in these issues. With the aim of exploring these verses, this research has investigated the role of ironic language in Islamic sexual education through the descriptive-analytical method. The results of this research show that in the sexual education of Islam, especially in the verses of the Quran, the way of expression used to raise sexual issues is completely charged with chastity of speech, politeness of speech and utmost politeness, and divine speech is full of eloquence and extraordinary beauty and the selection of words and sentences is allusive in such a way that the divine word is free of any explicit, obscene and ugly words in these matters. This way of expression originates from God's modesty and stardom and is crystallized in the verses of the Quran and should be considered a desirable and important model in the field of educational and moral issues.

Miracles, considered the most prominent and universally recognized method for identifying prophets, pose a significant challenge for ordinary, non-infallible individuals. While theologians emphasize the ‘incontestability’ of miracles, the limitations of human knowledge regarding the future cast doubt on the ability to definitively ascertain whether a miracle will remain uncontested in the future. This uncertainty raises questions about the possibility of attaining absolute certainty regarding the miraculous nature of a prophet’s extraordinary acts. This article addresses this challenge through a critical-analytical approach. The key findings of this study suggest that while a miracle must be evident and clear to establish its authenticity, ordinary individuals can assess the miraculous nature of a prophet’s claims by examining the prophet’s background, evaluating the claims themselves against reason and innate understanding, and considering divine wisdom.

The life and teachings (sīra) or the tradition of the Infallibles hold a position of paramount importance, second only to the noble Quran. Given this significance, the compilation of their life and teachings represents a monumental undertaking. Despite the prohibition on transmitting hadiths and documenting sīra during the first Islamic century, it is imperative to undertake this task, irrespective of the inclusion of both reliable and unreliable narratives within sīra texts. One prominent subject within such compilations is the discussion of miracles and supernatural occurrences (kirāmāt) attributed to the Prophet. It is essential to examine whether these miracles and supernatural events occupy a central role in sīra compilations or are considered peripheral matters. This study aims to ascertain the significance of miracles and supernatural occurrences in Mawsūʿat al-tārīkh al-Islāmī and similar works by its author. Employing a descriptive-analytical approach and utilizing library-based research methods, this study concludes that the author of Mawsūʿa regards miracles and supernatural acts as tangential to the primary focus of sīra writing. Authentic miracles are seldom mentioned, and there is a lack of comprehensive and valid analysis of these acts. However, a review of the Quran, hadith sources, and the writings of both Imami and Sunni scholars reveals that miracles and supernatural deeds are indeed considered major aspects of sīra literature.

People's awareness of the honesty of the people who claim the divine position depends on the statement of rational and narrative reasons. The Holy Prophet (PBUH) stated numerous narrative and intellectual reasons about the twelve imams (a.s.). In addition, each of the imams (a.s.) also stated reasons for the righteousness of the next imam. Regardless of the arguments put forward by other infallibles in this regard, every imam has sometimes referred to hadiths from the Prophet (pbuh) or previous imams and sometimes based on rational arguments and introduced himself as the Imam and successor of the Prophet (pbuh). The current research, which used the library method in collecting the materials and the analytical method in the field of thinking, seeks to know what the behavioral process of the imams (pbuh) was in using rational evidence to prove their righteousness. The findings of the research show that the imams (a.s.) have gone through the following five processes in expressing rational arguments to the temporal relationships and the perceptive level of the audience: expressing merit towards the caliphate, trying to preserve values, increasing knowledge, scientific superiority, expressing superiority in establishing World monotheistic government.

Few people are unfamiliar with or have not heard of extraordinary phenomena, but the question that arises for many is what causes these phenomena and how they can be scientifically explained. Does a natural phenomenon, known or unknown, give rise to these phenomena, or is it a supernatural phenomenon? In this study, which is conducted using an analytical-descriptive method, we attempt to answer this question based on Allameh Tabataba’i’s and Fakhr Razi’s viewpoint. These two prominent scholars of the Islamic world, both theologians, and philosophers and interpreters, have provided different answers to this issue. Allameh Tabataba’i, based on his theological and philosophical foundations, considered a natural fact as a cause, and provides a scientific explanation for extraordinary phenomena. On the other hand, Fakhr Razi, based on his own Ash‘ari foundations, considered a supernatural fact as a cause and deemed a scientific explanation impossible.

Since miracles are considered as a way to prove prophethood from the point of view of religious people, proving the inability of human beings to create something like the Qur'an is a reason for the divinity of the Qur'an and a reason for the validity of the claim of the Holy Prophet prophethood. The inability of human beings to create something like the Qur'an proves the claim of prophethood of the Prophet if its implication is accepted as the validity of the claim of its creator. The proof of this implication is based on the rational explanation of goodness and badness, and after believing and confessing the existence of Allah, the Almighty, the Wise and the All-Knowing. In this article, this issue has been examined via a descriptive, analytical and library method and according to the rules of "obligation of grace", "ugliness of exaggeration with ignorance" and "refusal to violate the intention" of Allah. The result of the present article is the proof of the rational and logical reason for human inability to create the Qur'an indicates its divinity.

Miracles have often been used as evidence for the existence of God. In this article, we attempt to answer the question of how miracles can be epistemologically justified as a proof of God's existence. In other words, can a miracle alone prove God's existence to an impartial audience, without taking into account the issues related to historical evidence and by either assuming the reliability of historical evidence or assuming direct perception? Before addressing the main question, we discuss the concept of miracle and critique David Hume's famous definition (Violation of natural law) and then present our preferred definition. Next, we provide an overview of the types of reason and argument. First, we examine the types of arguments in which the miracle may be considered as a proof of God. Second, we demonstrate the inability of the miracle to prove the existence of God as a deductive argument. Third, we propose the inference to the best explanation as the most suitable argumentative form for miracles to prove God and review its challenges. The method of this research is descriptive-analytical, which involves the study, review and analysis of concepts, propositions and arguments.

Richard Swinburne discusses ‘Propositional Revelation’ in his book Revelation: From Metaphor to Analogy. In his view, propositional revelation is genuine and true only if (1) it consists of truthful propositions about important religious facts, (2) it is accompanied by a miracle, (3) it constitutes an institution such as the Church as the authoritative interpreter of the revelation, and (4) the interpretations of this institution regarding the contents of the revelation are not false or implausible. Swinburne believes that Christian revelation meets all four criteria in the best way and therefore is the only authentic religious revelation. , the resurrection is the great miracle of Jesus; Secondly, Jesus established the church by appointing 12 apostles to spread his teachings; Thirdly, if we distinguish between non-historical content and historical form of revelation and different genres of the Bible, the content of Christian revelation and the interpretations of the church from this revelation contain no false claims. In criticizing Swinburne's perspective, we have argued that firstly, according to McLean, Swinburne lacks a historical-hermeneutical approach. Despite claiming a supra-historical position, he focuses on the Christian perspective to define the standards of authentic revelation and tries to prove the truth of Christian revelation with circular reasons, and ultimately attempts to impose the hegemonic discourse of Christianity on all other religions. Secondly, adhering to the distinction between proposition and statement, or form and content, is a conservative method to make the Bible unfalsifiable, which has also been applied to other mythical texts. Thirdly, the confirmation of the testimony of the narrators of Jesus' miracles is not reasonable, and Swinburne does not provide a convincing answer to Hume's criticism of the narration of miracles.

Most Muslim researchers believe that the Holy Qur’an is the most important and eternal miracle of the Holy Prophet of Islam (PBUH). In Islamic terminology, a miracle refers to any extraordinary event claimed by a divine authority which is accompanied by challenge and safe from conflict. However, it should be noted that the term "miracle" (or its derivatives) is not used in its technical sense in the Qur’an; therefore, the question may arise whether it is correct to consider the Quran as a miracle. In this study, using a descriptive-analytical method, the names, attributes, characteristics, and goals that the Qur’an has stated for the extraordinary deeds of prophets were examined. It was found that all of these attributes and characteristics are also applicable to the Qur’an. Therefore, it can be concluded that, from the perspective of the Qur’an, just as perceiving prophets' extraordinary deeds as a miracle is correct, it is also correct to consider the Quran as a miracle.

There are generally two views regarding the miracles of the Holy Prophet (peace and blessings of Allah be upon him): one group believes that he had miracles and the second group believes that the Holy Qur'an is exclusive. In this sense, in the interpretation of the opening verses of Surah Qamar and the process of splitting of the moon, the second group believes that the splitting of the moon did not take place and that it will happen in the future and near the Day of Resurrection, and that the Holy Prophet did not have any other miracles other than the Holy Quran. In this article, the interpretation reasons of the second category are investigated by descriptive-analytical method and it is found that the opinions of this category are inconsistency with other verses of the Holy Qur'an, and also the reason for accepting this opinion is to invalidate the chapters of miracles of the Holy Prophet (peace and blessings of Allah be upon him) in the hadith books and to create doubt in The traditions of Mahdism.

One of the important topics in Quranic sciences is the miracle of the Holy Quran. Quranic scholars differ about the characteristics & dimensions of the miracle of the Holy Quran. Since miracles are a feature of the immortality of the Quran, such research is necessary. The Present study has used a comparative- analytical method to comparatively study of the views of Ayatollah Javadi Amoli & Ayatollah Marefat in miracle & has achieved these results. Both Quran scholars have a moderate view on the discussion of the miracle of theQuran & they consider the word & the content of the verses extraordinary.but the most important difference between the views of the tow thinkers is in the miraculous nature of the Quran that Ayatollah Javadi Amoli considers the essence of the miracle of the Quran in its content & Ayatollah Maarefat considers the essence of the miracle of the Quran as an felicity miracle. The dimensions of the miracle of the Quran from the point of view of Mr. Javadi Amoli include: miracles in felicity, content, harmony of verses with each other, unseen news in the verses, scientific & miracle canonical. Mr. Maarefat has presented the miracle of Quran in three dimensions: explanatory, scientific & miracle canonical.

Moral miracle is one of the important aspects of the miracle of the Holy Quran. The Quran has a moral system and can provide a complete and comprehensive plan for the education of people. Individual, social and divine moral development, strong and long, in sync with the sensitive and measured belief development, are among the characteristics of the moral miracles of the Quran. The purpose of this research is to explain the contexts and areas of the moral miracles of the Quran and the extent of educational effects and consequences.of the Quran. .

The moral miracle of the Holy Quran is one of the dimensions of the miracle of the Quran. And it appears in the works of Allameh Majlisi, Allameh Balaghi and others, and there are three approaches to the moral miracle of the Qur'an: the propositional approach, the systematic approach, and the evolutionary approach. According to these three approaches, it can be claimed that the Qur'an has a moral system and can provide a complete and comprehensive plan for the education of people, and the characteristics of the moral miracle of the Qur'an are the inclusion of individual, social and divine moral evolution, strong and high, in sync with the evolution of belief and sensitive and measured. What emerged from the verse of Reza' was that Islam is the defender of the rights of the child and his mother, and that parents should not sacrifice their children's destiny to differences and divorce, and should make a detailed and comprehensive plan for their children so that the end result is not a loss for themselves and their children. Paying attention to a child's infancy is a basic principle in which the child and their mother should be paid attention to and their rights and expenses should be provided.

The moral miracle of the Holy Quran is one of the dimensions of the miracle of the Quran. The training of teachers in the three mentioned fields is considered one of the most important issues related to educational sciences. This comprehensiveness can be very effective in educating the members of society.