جستجوی مقالات مرتبط با کلیدواژه "miracle" 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.

Dalaelgraphy of Nabavi (PBUH) examines books that focus specifically on the signs of the prophethood of the Prophet Muhammad (PBUH) as evidence for his prophethood. The way these writers deal with the prophetic signs of the Prophet Muhammad (pbuh) shows what components of the Prophet's biography are of interest to them in this genre, and this is largely based on the theological or hadith school. These authors are done. The first work of Ismaili thinkers on this subject is the book by Abu Hatem Razi (322 AH).The present study seeks to answer the question that Abu Hatam Razi, as a prominent Ismaili theologian, has paid attention to which components of prophetic reasoning and whether he is different from other non-Ismaili writers in this regard or not? The answer obtained shows that the Ismaili views on prophetic reasoning were not significantly different from the authors of other schools, including muhaddithin, Zaidi theologians, Mu'tazilites, and Ash'arites. The importance and necessity of this research lies in the fact that the book of Abu Hatem Razi was the oldest Ismaili work on the subject and so far no research has been done on this subject.

Kiramat of saints was one of the most discussed topics in Islamic thought kiramat in general means the possibility of occurrence of a marvel by a person other than the Prophet (Valli). Although Kiramat and mo’jiza (miracle) are both marvels, one is done by the Valli (saint) and the latter by the Prophet. The possibility of the occurrence of Kiramat by a person other than the Prophet has always been a controversy. Generally, all Islamic sects have confirmed this possibility except for the Mu'tazilites. They believe that Kiramat and miracles do not have a significant difference, so they can eliminate the function of miracles (which prove the prophecy of the prophets). This research is based on several important sources of Mu'tazilites, seeks to find out the reason for the Mu'tazilite’s point of view. It seems that denying the possibility of occurrence and occurrence of Kiramat, by Mu’tazilite has been rooted in their intellectual and epistemological bases.

The issue of miracles for Shiite Imams has been an absolute belief and it has been written many books in relation to them. The sources have reported various miracles about Imam Hadi (PBUH) and the Miracle of Imam Hadi (PBUH) and Hindi magician is considered as one of them. This miracle was narrated in the book, Hedayat al-Kobra Khasibi (339 B. C) being suspected to having relationship with Nasiriyeh (extremists). The study of narrations attributed to the Prophet’s household particularly those related to the conduct of Imams leads the more scientific evaluation and interpretation pertaining to the conduct of infallible Imams (PBUT) and removing opposites’ attack. The present writing initially narrates this report in the books, Hedayat al- Kobra Khasibi and Al Ekhraj e- Ravandi (573 B. C) and subsequently, it endeavors to criticize the documents and investigates the process of its development in various sources and finally, it criticizes and evaluates the content of this narration.

Some historical sources and narration sources of the Shi’a attribute many miracles to Imam Ali (pbuh). The belief in the occurrence of such miracles led to building shrines in the places associated with them to which this paper refers as the places associated with the Miracle of Imam Ali. In Iraq, there are a number of shrines, the most important of which are, ‘’Mashhad-al-Shams’’ in Hilleh, ‘’Jomjomeh Shrine’’ in Babil, Buratha Mosque in Bagdad, and ‘’Qattarah’’ of Imam Ali near Karbala. Introducing a brief account of each of these four places, and analyzing and contrasting the narrated traditions in ancient Shiite narration sources on the Miracles of Imam Ali (pbuh), the paper tries to investigate the degree of the authenticity of these places and see whether or not these narrations apply to them. The results of this investigation show that there are many contradictions and differences concerning the place in which these miracles occurred, and which contributed to setting up these shrines, so that the geographical location of these places can hardly correspond to the existing narrations.

Shawāhid al-Nabuwwa of ‘Abd al-Raḥmān Jāmī (d. 898/1492) is among the books written by one of the Sunnī scholars who has authored it with a Sufi taste. In this book, Jāmī has addressed the life of the Prophet (S.A.W.), the twelve Imams (A.S.), and the companions (ṣaḥāba) with a miracle-oriented approach and has presented precisely the same reports about the Imams (A.S.) that are found in Shī‘ī sources. The approach of this book is “approximate” and has widely narrated the Imams’ miraculous acts and supernatural feats. The trend of the Imams’ hagiography, started since fourth/tenth century in early Sufi books, was perfected in ninth/fifteenth century by the compilation of such books as Shawāhid al-Nabuwwa, in a way that a similarity is noticed in the data concerning the life story of the Imams in both Sunnī and Shī‘ī sources. Examining the part of life story and miraculous acts of the twelve Imams (A.S.) in Shawāhid al -Nabuwwa and comparing it with the contents of Kashf al-Ghumma of ‘Alī b. ‘Īsā Irbalī (d. 692/1106), the seventh/thirteenth century Shī‘a scholar, the present article is intended to show the conformity and similarity of the Sunnī and Shī‘ī sources concerning their reports on the life story of the Imams (A.S.).