جستجوی مقالات مرتبط با کلیدواژه « magic » در نشریات گروه « تاریخ »

It is a widespread belief among Muslims that God has got a name which is unknown to almost everybody, hence only a very few and limited number of people might be aware of it. It is such that one who remembers God or calls on him through pronouncing His rarely known but miraculous name will soon find his desire fulfilled, hence miraculous jobs may be accomplished in the world of creation only through pronouncing it. Muslims have since called it the Greatest Divine Name (ism-e A`zam) and have written a lot on how to obtain it, and its various functions, coupled with many related anecdotes. The present work surveys an overview and presents a classification of such conjectures, with an outlook unto its nature, hence an attempt to take an initial step to formulate a conception of the Greatest Divine Name in Islamic culture and teachings. Without overlooking its nature or  historical process of identification, the present work attempts to piece together Muslims' attention to it, all drawing upon reliable anecdotes, exegetical comments, moral hints, and theological and philosophical views as scattered here and there in various works. It will then make a ground for reviewing various views of the phenomenon of the Greatest Divine Name, with the historical trends that fostered ahead any of them, together with their socio-cutural background.

From ancient time, use of magic and sorcery was prevalent among people of different countries. Ancient man lived among a host of frightening, negative demonic forces which he attempted to control or coerce in order to ensure a harmonious and benevolent word-order. They believed on effect of magic on banishing demons and evils and had different ways for making use of them. A vast array of Magic-religious mechanisms evolved to cope with this problem in Sasanian period, including incantation bowls which were produced in vast quantities in Mesopotamia and Khuzistan more specifically in Susa during the sixth and seventh century CE., or may suppose the practice began somewhat earlier, in the fifth or even fourth century C.E. Also some Sasanian seals with special pictures and texts are supposed to be made for purpose of protection against the disease, the evil eyes. The peculiar nature of the incantation bowls raises many questions to which no satisfactory answer has yet been given. The reason for their sudden emergence in the fifth or sixth century CE remains obscure; moreover, the practice seems not to have spread outside a limited geographical region. An incantation bowl, also known as a demon bowl or devil trap bowl, is a form of early protective magic. The bowls were usually inscribed in a spiral, concentric circles beginning from the rim and moving toward the center and may be read in some cases by turning the bowl clockwise and in others counterclockwise. There are also deference’s in language and script: the texts on extant bowls are in Aramaic, Syriac, Mandaic or Pahlavi (Middle Persian). The language of the bowls is some kind of strange magical jargon incomprehensible to all but demons. It contains formulaic expressions and oral compositions which show a certain play on words normally not found in written texts. They are varying in size, shape, and type of clay. In shape, they are either hemispherical with round or flat bottoms or truncated cones with flat bases. The bowls were buried usually face down but also occasionally face to face with another bowl to form an enclosure and were meant to capture demons. According to a tradition a little salt was placed between two such bowls before they were buried. They were commonly placed under the threshold, or a gate or courtyards, within a household at the four corners of a room or bed and also in graveyards. The study of Incantation bowls is a matter of great interest and importance. They are an important source of knowledge which shed lights on old cultures, practices, beliefs. They constitute the only direct epigraphical documents of Mesopotamia, written mostly by some of the minority groups like Mandaean, Christians, Jews and others. Names that use in texts, may tell us about a person’s religion. We find clients with typically Persian (presumably Zoroastrian), names in bowls that imply despite the magical powers commonly attributed to the Zoroastrian clergy themselves, some people sought help from sorcerers outside of their community. Since the bowls are original manuscripts, they can teach us a great deal about popular religious practices and certain aspects of social life, family, structure and dwellings and provide precious evidence of how these ancient religious traditions survived or were transformed in one corner of late antique world. This article aims to introduce these two ways of averting evil forces from life in Sasanian period and answer these questions: what was public opinion especially in the Sasanid era about magic and also what kind of information the incantation bowls provide. In introduction of this research paper, first explain about magic and sorcery and also give a short explain about bowls and seals. Afterward, illustrate about bowls and seals separately, showing belief of people and ways of using magic and sorcery in ancient time.

Aniconism in Islam is an incontrovertible presumption for the researchers of Islamic arts. The main question of this study is that what the imagination and interpretation of Muslims, in the early centuries, was about figural images which caused aniconism in Islam. The present paper shows that the permanence of the verdict seems to be associated with the cultural conception of magic and talismans which was rooted in the old civilizations such as Iran, Egypt and ancient Palestine. The main hypothesis is that the relation between image-making and the magic and talismans was one of the most important social factors that caused the reaction of Muslim jurists and scholars to the issue and subsequently led to the persistence of aniconism in the middle centuries. Therefore, it can be stated that Islam’s opposition to figural images was not from an aesthetic standpoint but along with the Quran’s stand against polytheists and idolaters, was because of that cultural conception of magic and talisman.

One of the important subjects in the cultural history of Iran during the Naseri era that hasnt been fully considered is the role and importance of Vulgar medicine in healthcare system. The health system in this era was fused fatalism accompanied with the lack and shortage of governmental care services. The people were also indifferent towards sanitary issues.In this situation the belief of people greatly affected the healthcare system and classified the system into three sub groups consisting of: Physicians, Magicians and charlatans, and lastly old females. The information source for the healthcare workers came from either their elders’ experience with diseases or the knowledge provided by vulgar medicine in terms of identifying and curing illnesses. Medicine of the Naseri era is also noteworthy because of the introduction of new Western medicine offering new methods of treatments which caused some controversies. The teaching of novel medicine in "Dar al-Funun" was a turning point in the history of medicine in Iran, but this didnt decrease the importance and attention that vulgarmedicine received. Actually at the end of this era, vulgar medicine stood alongside novel medicine and was used cooperatively. This paper will try to fully explain the reasons why the people were so interested in vulgar medicine, and why it remained intact during the Naseri era while modern medicine had been introduced during that time.

Medical practice was mixed, from the very beginning, with superstitious and magical concepts and methods. Even when medicine freed itself from superstition and was based on general pricniples and clinical examination, some vestiges of non-scientific methods and concepts could still be witnessed in it. Firdaws al-Ḥikma is one of the earliest medical texts of Islamic period in which some traces of non-scientific concepts and prescriptions are attested. In this article, we intend to treat the use of talismans, charms and magical methods in the medical practice. Our research shows that the author believed in the relation between astrology, the properties of living beings, and use of talismans in medicine. In this respect he was influenced by former medical schools.

Based on ancient human believes, some cultural artifacts contain some values on which artistic forms have been visualized. Aiming to understand these, it is necessary to know the symbolic markers which sometimes had distinct meanings in ancient cultures, as a verbal language, were representative of especial meaning of mythological believes. Iconology is trying to clarify the significance of these symbolic markers which based on different cultures were repeatedly the represented and interpret them via scientific method aiming to clarify these meaning and getting to know their cultural values based on the iconographic classification and analysis. In symbolic linguistic system, the symbolic markers represent themselves as a word, image, or a behavior in a metaphoric system; although iconology is a research on the content of the images, but basically, it’s an attempt to understand the relationship between these markers in a broader symbolic metaphorical cultural system. Having iconological approach, the current paper trying to understand the symbolic significance of leopards and snakes in the chlorite artifacts of Jiroft in the 3rd millennium B.C. Aiming to getting that and understanding the cultural context and the representative methods of its believes of the period are required. The dominance belief of the Great Goddess and its influence on figurative motives especially the role of leopards and snakes in that period will be mentioned via iconography.

Woman to be remediatory since beginning creation and start society live that help to take nature notice to don’t aware inner own powerfull and connection with beyond and then innouiation intermediator these abilities to use own mother power that this generation and innouiation called magician. Insymboles and enery things have creatings role called similari woman with very words creating language, and mothers language to her name in all world. She at all first inuention has special position and this is her imagical. But, at present magical and magic is one of the her works, because don’t aware inner own powerfull, connected she and beyond that sometimes is dangerous for society and couse punishment. In this article, we search for finding connection woman and magical and exertion with we reliable sources and refrences studing it by descriptine analytic.

Amulet prayers or the so called “Adiyatul-hirz,” are a genre of Islamic liturgical literature, prevailing among all Muslims, especially in Shiite culture. It is of importance to study these texts, whether in order to formulate the history of Islamic liturgies, or to perceive the development of Islamic culture and civilization, or to achieve a meaning tool for dating Muslim traditions. As the first step to approach this issue, the Islamic concept of amulet (hirz) and its developments should be traced. Regarding the phenomenological review of the trends observed in the Islamic civilization, this study seeks to give an historical definition of hirz, and its semantic components.

Magic has prevailed among different classes so greatly، which is found in many places of the world، and in many societies. There is a discrepancy among the Shi''ite and Sunite scholars concerning the factuality of magic،whether it is an actuality or a superstition. Most of them believe that it is a reality،while others maintain that it is a superstition as saying: If the sorcered person knows that he/she is affected،this imagination causes him/her to believe that he/she is under the influence of it،like the power of suggestion; therefore، he gets sick. But if the individual is not aware of being influenced by sorcery at all، then، he/she has no justification concerning the magic power if we might say that these actions are due to the employment of the Jinns or Devil against the sorcered person. So they agree that magic has different typeseach of which has its own principle and there are different decrees on each of them with، their own causes and reasons. The present paper is an attempt to show that some scholars consider magic to be true،while others regard it invalid and untrue. The paper also aims to study the concepts of magic and its invalidation ways from the viewpoint of jurisprudence،the Holy Qur''an and traditions.