جستجوی مقالات مرتبط با کلیدواژه « miracles » در نشریات گروه « علوم انسانی »

The discussion of the miracles of the prophets is one of the important theological topics that has been receiving the attention of Imamiyya theologians for a long time. There are different views on this matter. This article seeks to explain the miracles of the Prophets from the perspective of Abdul Razzaq Lahiji and Mulla Sadra. express them in this regard. Qur'an's proofs are based on verses such as: 248 Surah Baqarah, 10 Surah Abrahimi, verse 37 of Enam. It has been cited, the difference between Sahar and Miracles and the objectives of the prophets' miracles have been examined from the point of view of Allameh Lahiji and Mulla Sadra, and the reasons for each It has been presented in this regard and some verses of the Quran have been cited to explain this issue.

Abul Ḥasan Ali b. Mohammad b. Ḥabib Basri Māwardī was one of the great Šafi'i jurists in the 4th and 5th Hijri centuries, who occupies an important place in the history of political thought in Islam due to the numerous works he wrote on the subject of politics. “A’lām al-Nubuwwah” is one of Māwardī's surviving works written on the subject of proving the prophethood of the Prophet Mohammad (peace be upon him) by referring to his prophetic signs. Considering the fact that this book is one of the biographical works, and also considering the fact that the historical perspective means the historian's way of historical thinking, the present study attempts to find an answer to the question of what was the historical perspective or Māwardī's historiographical thoughts in “A’lām al-Nubuwwah”, and on the other hand, what was the impact of his theological thoughts on his historiography? The authors arrived at these results through a descriptive-analytical approach and, the use of library sources: Māwardī had a historical insight when he spoke about the miracle-based narratives and also presented the history of Prophet’s (pbuh) life. Despite the theological approach to the issue of miracles, he showed his historical insight by paying attention to historical elements (time-place-situation), showing tolerance in knowing the narrator, paying attention to the possibility of the arrival of news as much as possible, as well as criticism and analysis. His theological approach in discussing the miracles of the Quran and the acceptance of infallibility before prophethood was also similar to that of the Muʻtazila. Due to Ash'ari 's opposition to infallibility before prophethood, his theological approach in this work can be considered similar to that of the Muʻtazilites.

Belief in the existence of miracles is one of the accepted principles of most Muslims, and many verses and hadiths also refer to this issue, however, some people of the Qur'an in the Indian subcontinent have denied this. The Qur'an has been divided into two sects in this regard. One group accepts the miracles related to before the Prophet (PBUH) and the other sect has completely denied the existence of miracles due to the conflict with the laws of nature. To prove their claim, they used some Quranic verses such as; The splitting of the moon, the birth of Jesus (pbuh) and his speaking in the cradle, the appearance of an angel on Mary (pbuh) and the preparation of heavenly food for her, have been carried on metaphorical meanings and interpretation (according to their standards) and the meanings They have denied its originality and considered it against the laws of nature. Therefore, the upcoming research is aimed at evaluating the opinions of the Qur'anists of the subcontinent with a descriptive-critical method, relying on the statements of foreign scholars.

The transmission of reports regarding miracles and proofs in the lives of the Imams, which aim to establish their Imamate and legitimacy, is a common topic discussed by each of the infallible Imams alongside the narration of historical events and incidents during their lives. One of the subjects present in the transmission of these reports is the repetition or similarity of certain miracles attributed to two or more infallible Imams. This research aims to explore how some of these miracle accounts have been attributed similarly to multiple Imams. Based on available sources, one of these miracles is related to a claim made by a woman named Zainab, who identified herself as the daughter of Imam Ali. However, through the miracle of an Imam, her true nature was revealed, and she confessed to her falsehood. This miracle has been attributed to multiple Imams. In this article, through a descriptive-analytical method and examination of the sources and documentary evidence, some of the influential factors in the transmission of this miracle to more than one Imam will be investigated and clarified, demonstrating that even if the essence of the story is true, its occurrence in the time of three Imams, in the same manner, is not acceptable.

One of the controversial issues of Islamic mysticism is the conception of dignified power for Sufi sheikhs, which has a great semantic and content affinity with miracles. The difference is that miracles for the prophets are the extraordinary deeds of the saints. With the organization of sects in the middle of the fifth century AH and the severe weakness of the Seljuk government after the defeat of Sanjar (d. 552 AH) from Ghozan and the collapse of social and political conditions, miracles found a different symbolic dignity and referred to the superhuman works of the sect. Mystics are no longer mere spiritual persons; rather, they are portrayed as mythical heroes with divine power who break the divine order and laws governing nature. Miracles depict the path of the seeker’s journey like the journey of the hero of the myths, in which the sheikh went through a very difficult path in order to achieve such a superhuman power and benefit his disciples and supporters from it. Joseph Campbell's theory of monomyth (one myth) is very much in line with the seeker's spiritual journey. In this study, by collecting written mystical and historical sources related to the path of the mystic's movement to perfection and by matching those concepts to the three stages of separation, accession, and return of Campbell's theory, we can come to the conclusion that the purpose of creating miracles is the creation of mythical figures of mystics is to introduce them as religious heroes of the new age.

In the fourth and fifth centuries of Hijri, Muslims faced new challenges and doubts based on the diversity of the ideological composition of Egyptian and Levant inhabitants and the religious tolerance of the Fatimids. The special attention of Muslim scholars was instrumental in maintaining the coherence and consolidation of Muslim beliefs related to Islam in these areas. The covert and overt attention can be understood from this point of view in Abu al-Fath Karajaki’s writings to defend the righteousness of Islam (449 AD). Therefore, the central question of the current research has arisen when considering the method of the theologians of that period, which was to use history along with hadith and rational reasoning to prove their beliefs, and Karajaki's way of using historical reports to defend Islam. This study was conducted using the meaning analysis approach and the concept of ‘Schemata’. It shows that Karajaki's method was to link famous historical events in defending the authenticity of Islam with the miraculous aspects of God’s book (news of the future) and the Prophet’s life (PBUH). It makes the possibility of miracles more acceptable. As Christians created the negation of the schemata in the region, it led to the creation of the ideas ‘we are like them’ (by emphasizing the commonality of the prophets' miracles) and ‘we are better than them’ (miracles and prophecies connected with history). In this way, the approval of the authenticity of the Prophet (PBUH) and the Qur'an are in line with the approval of these miracles or schemata. Finally, it has also led to the establishment of the legitimacy of Islam.

Sheikh Ahmad Jami, nicknamed " Zhende Peel ", was one of the famous mystics of the Seljuk era who was born in the village of "Namaq" and established a monastery in Torbat Jam. Through his Miracles and teachings, he played a great role in the social, religious and economic developments of Torbat-e Jam. His role has been so influential that even today his tomb is considered one of the most famous shrines of his disciples and lovers. One of the strategies of the Sufi sects to attract more disciples and suppress the opposition was to use the sheikh's superhuman power or Miracles. Mentioning the miracles of mystics is not just a story for the entertainment and joy of the disciples; Rather, it became a discourse that the Sufis used to pursue various interests, including religious and economic. The basis of this research is the book "Maghamat of Zhende Peel" written by Mohammad Ghaznavi, which describes the miracles of the life of Sheikh Ahmad Jam (d. 536  data and sources shows that religiously Sufi sects used the Miracles discourse against religious and manner rivals to persuade opponents and disciples. Economically, with the significant growth of the number of monasteries and disciples from the Seljuk period (529-429 AH), Providing daily necessities required vast financial resources. This provision to links with various social and political groups. Karamat was also a good tool for voluntary acceptance of financial aid from these groups.

Miracles for prophets and dignity for imams are actions based on the two elements of knowledge and power and acts contrary to natural habit and inconsistent with the relationship of causality in the system of creation and a concrete sign to establish the prophethood of prophets and the imams’ imamate. Sometimes dignity is referred to as a miracle. Shia scholars have narrated many miracles to imams for a long time, which has been effective in promoting Shia literature, but since some of them are apparently not in line with historical issues, it has caused discussions. This article examines the documents of the miracles of Imam Hassan Askari in the oldest Shia works with a large volume, via a historical method, and according to the description and analysis based on historical documents, the studies of the personality of the narrators and paying attention to the narrators’ currents of thought in order to get closer to the reality of the events, it has been shown that a lot of the news of Koleyni (329 AH) and Khasibi (358 AH) from the life of Imam Askari are dedicated to his miracles. News that despite the fact that the two authors are contemporaneous and share the principle of miracle writing, their narrators and narrations are different.

The quality and how to recognize Imam Zaman (AS) when he appears is one of the issues that occupy the human mind. At first glance and consideration of some narrations, it seems that there are challenges in this regard. Some of these challenges include the call of the devil, doubt, denial and apostasy, bad scholars, sensationalism, the plurality of right and wrong fronts and claimants.The correct explanation of the contents of the aforementioned hadiths, as well as the hadiths that say: "The order of the Imam of the Time is brighter than the sun"; It plays a significant role in reducing challenges, giving hope and speeding up the recognition of Imam Zaman (AS) when he appears.In this research, we tried to investigate and analyze the research subject with available library sources.

The quality and how to recognize Imam Zaman (AS) when he appears is one of the issues that occupy the human mind. At first glance and consideration of some narrations, it seems that there are challenges in this regard. Some of these challenges include the call of the devil, doubt, denial and apostasy, bad scholars, sensationalism, the plurality of right and wrong fronts and claimants.The correct explanation of the contents of the aforementioned hadiths, as well as the hadiths that say: "The order of the Imam of the Time is brighter than the sun"; It plays a significant role in reducing challenges, giving hope and speeding up the recognition of Imam Zaman (AS) when he appears.In this research, we tried to investigate and analyze the research subject with available library sources.

The Prophet is the truth and following him awakens human beings and achieves human perfection. Such interpretations in Rumi's poems have shown him to be the end of creation and the manifestation of the perfect man. Rumi's school and way of life will never find meaning without love, and this love must be accompanied by the love of the Prophet. This love is a continuation of divine love and mysticism, and the goal of Rumi lies in this point.. Rumi considers the attainment of perfection and knowledge as well as happiness in following the Prophet and continuing his path. It should be noted that the image of this divine figure in Rumi's poems is completed with his miracles according to Quranic verses. Among the hospitality, nearness to the truth, intercession of God and God's creation, guidance of the Prophet are some of the things that have appeared in the light of Quranic interpretations in Rumi's poems. According to Rumi, it is not enough to accept the divine verses, including the verses related to the Prophet , but in the light of these verses and divine knowledge, one must believe in the miracles of the prophets, including the miracles of the Holy Prophet . It should be noted that the character of Prophet Mohammad is the beacon of the mystic and his miracles are like a stronghold that protects the mystic from danger.

One of the aspects of miracles that have made the Qur'anic commentators ponder is the miracle of content of the Quran; This  type of miracle is related to the inner concepts of the Qur'an, and although various components can be enumerated for it, but the components agreed upon by both parties can be considered as indisputability, news from the unseen, the inside layers of the Qur'an, scientific miracles, and the comprehensiveness of the Qur'an, which include axes such as legislation, guidance, legal, ethical issues, etc.. What can be deduced from the comparative study reveals  that the attention to this type of miracle during different centuries has been faced with intensity and weaknesses, which in the different time course, each of the two groups  has been paid special attention to it, and has  fundamental differences in the formulation of the problem, beliefs and methods of formulation with each other, for example, regarding the inside layers ( بطون) of the Holy Qur'an, despite accepting and considering this component as certain,  no discussion is made  in the words of the Sunnis, while the Shia has paid special attention to it, or on the basis , the Shia, contrary to the Sunnis, believe that infallibles are the only real authority to dispel the doubts and they are knowledgeable about the Qur'an. Therefore, this article  tries to analyze the components of content miracles from the point of view of Shiite and Sunni commentators via a descriptive-analytical approach.

There is a theory about the Messenger of God (peace and blessings of God be upon him) that says that he did not have a miracle other than the Qur'an. This theory has supporters among the ancients and contemporaries among Muslims and non-Muslims (Orientalists). Contemporary Sunni Qur'ans, by accepting that the Qur'an is a miracle, are reluctant to attribute any miracle to the Holy Prophet (peace and blessings of Allaah be upon him). His principles are "confrontation of the miracles of the Prophet with the principle of causality", "lack of authority of the Sunnah" and "separation of the two human dimensions and the message of the Prophet" (peace and blessings of Allaah be upon him). The present article seeks to answer the question: What are the basics of denying any miracle for the Holy Prophet (peace and blessings of Allaah be upon him)? Do these foundations tolerate criticism? The study method in this research is a descriptive-analytical documentary with the aim of criticizing the principles of this process. Incomplete understanding of the principle of causality, incompleteness of arguments, selective approach to the verses of the Holy Quran and disregard for interpretive methods are some of the criticisms of this view.

The Sanad of hadiths is one of the characteristics of Muslim hadith studies and the document analysis of hadiths is full of useful historical information. One of the words that is considered as an important topic in Quranic sciences today is the word "miracle". It is the word "miracle". This word has not been used in the Qur'an and instead the words "verse, statement, argument and sultan" have been used. Until the fourth century, the word "miracle" did not appear in any book, not even dictionary dictionaries, which have been responsible for word processing, despite defining many derivatives of the word. But its existence in the narrations of the Infallibles (AS) who lived before the fourth century It raises the suspicion that they (AS) are the creators of this word. The purpose of this research is whether a certain infallible person invented this word or whether the word miracle was narrated by a certain person? In the end, it is proved by historical-analytical method that the Infallibles (AS) did not use this word and the word "miracle" has been created from the fourth century onwards based on a systematic process. On the other hand, due to the fact that Sheikh Saduq[AD 381 AH] is present in all the documents of these hadiths And there is the same systematic trend in his other writings He is the first person to include the word miracle in the hadiths.

The Mu'tazilites, as one of the theological religions in the Islamic world, have played an influential role in the development of various Qur'anic sciences. The miracle of the Qur'an is one of the most complex and difficult topics in the field of Qur'anic sciences, which has been considered by Muslim scholars, especially the Mu'tazilites, since the revelation of the Qur'an, and through which valuable views have been presented. In the present article, with a descriptive-analytical approach, the views of the Mu'tazilites on the miracle of the Qur'an were criticized. In particular, three views of economics, news of the unseen and the rhetorical miracle of the Qur'an were examined and the views of Mu'tazilite scholars in the field of the above three theories were examined. The most important result of the research is that the Mu'tazilites went astray in the field of economy, but presented acceptable views in scientific circles in the field of news of the unseen and rhetorical miracles.

Analyzing the personality of Prophet Mohammad (P.B.U.H) is among the most significant topics of Islamic historiography which has been considered by historians and narration scholars in issues of conducts and battles. This topic attracted Islamic authors' attentions from the second half of the second Islamic century independently bearing the title of "dala'il Al-Nabowah" book. This book states the miracles and signs of the Prophet aiming at defending the Prophet's personality against the raised misgivings about him. The main research question is that what is writing reasons and what criteria does it have? Having studied the position of these works in Islamic historiography using a descriptive-analytical research method, the researchers investigate the quality of their advent and the content of this book. Accordingly, the most important signs of the Prophethood of the Prophet of Islam as mentioned in writing reasons works are the previous prophets' enunciation to the Prophet Mohammad's coming, his wonder works, and his miracles.

Understanding the pre-Islamic Arab epistemological system plays an important role in understanding the mission of Islam. One of the components of this system is the extraordinary affairs in the ignorant Arab thought, which by knowing this field of thought, one can gain a clearer understanding in the nature and function of the miracle of the Prophet. This study, using library resources and in a descriptive-analytical manner, has explained a part of the intellectual-cultural situation of the pre-Islamic Arab society; That part which provides a comprehensive understanding of how the pre-Islamic Arabs interacted with amazing events and habits consequently, miracles. According to the findings of this study, the most important people who claimed to have extraordinary powers in the pre-Islamic period were the religious leaders of temples, priests, Christian monks and sorcerers. Thus, the origin of supernatural affairs in the eyes of the pre-Islamic Arabs was not necessarily a divine origin, but the claim of prophecy and having a special relationship with God (or gods) was largely proven in this way. In such circumstances, the Prophet of Islam (PBUH) had to perform a miracle to prove his prophethood and to overcome his other religious rivals. But since most of the possessors of these powers were considered sorcerers or priests, the main miracle of the Prophet of Islam appeared in a unique way in the form of a book and he refused to accept repeated requests in sensual miracles.

In many surahs, the Qur'an deals with the events of the past generations. Various aspects of these stories can be explored, one of the most important of which is the miraculous and extraordinary affairs that have been considered in the context of various events. Some rely on these stories based on the interpretation that science provides about the events of the world around human beings. They believe that the recounting of extraordinary affairs in the Qur'an's stories, in spite of the fact that the empirical science has been discovered and the explanation of many events, along with the advancement of human science and the emergence of different theories, can in many cases cause doubt in these stories. In contrast, another group of commentators has emphasized the existence of a miracle element in the stories of the Qur'an and accepted it. Ayatollah Javadi Amoli is one of the commentators who, based on various arguments, criticized the views of the disbelievers. Analyzing his opinions in this area, using the descriptive-analytical method as well as the chart tool, reveals the bases and arguments in confronting the opposing miracle approaches in the stories of the Qur'an, which is considered in the present paper.

The relationship between disciple and sheikh is the main foundations of Sufi conduct. One of the most important features of the Sufi tradition is the sacred and spiritual face depicted from the Sheikhs. Miracles of Sheikh put him in a divine position in Sufi tradition. These miracles, which are abundantly reported in writing and orally by the followers of the Sufi sect about their Sheikhs, have also found their way into popular culture. The critics of Sufism have so far considered these miracles to be fake and false constructions of the followers of these groups, or as the product of unconventional and illegitimate methods, such as magic, juggle, communication with jinn and the like. In this article, the author first raises the issue of devotion and tries to draw the position and mental state of the disciple by examining its various aspects. The author then explores that the important part of Sufi sect's reports on the merits of their Sheikhs is produced by their minds, which are devoted to the Sheikh and automatically interpret any phenomenon or event as a dignity of the Sheikh subconsciously. In this research, a combination of two library and empirical methods has been used.

The appeal of the rulers, scholars, sufis and other sections of society to the Shiite Imams and other religious leaders was a historic and common tradition during the reign of the Safavid rulers who had Sufi descent and claimed to be attributed to the infallible Imams (as) flowed more prominently, because the disciples of Ghezelbash also believed in the Sufi tradition of the full-time disciple of the Safavid clergy, and had a strong belief in the greatness and miracles of the elders of the religion. Therefore, the present study seeks to answer this question: How did the Safavid kings have a spiritual connection with Imam Riḍā (as)? To answer, by examining issues such as the tradition of resorting to the Safavid kings to the clerics of the religious elders, including the eighth Shiite Imam, especially during military confrontations, it is estimated that various conditions such as the special position of Imam Reza (as) on the route leading to the often hostile Uzbek and Indian Gurkan states, as well as the permanent lack of direct access by the Safavid government to the shrines of Shiite Imams in the holy centers, had led to many religious acts and vows by the order of the Safavid king, which had various religious specialties for the Safavid rulers, including the blessings of prominent scholars and exiled political-military figures, as well as religious conflicts with Uzbek scholars, including holding prayer of Wali Nin’mat (The owner of blessings) in the presence of prominent scholars and deported political-military figures, and it also had religious disputes with Uzbek scholars. The present study, using historical research method and method of collecting library data from first-hand historical sources after describing and categorizing the developments related to the clerical miracles and religious practices of the Safavid rulers in the shrine of the eighth Shiites, analyzes and interprets these features and their effects on the political-military conditions of the Safavid government.