جستجوی مقالات مرتبط با کلیدواژه « the prophet » در نشریات گروه « ادیان و عرفان »

With the formation of the state in Medina by the Prophet the Jews in Medina represented a serious challenge to his government. Most of the city's economic, social, and cultural structures were under their control, so the Prophet first entered into a treaty with them, establishing the most significant measures of individual freedom and civil rights, to the extent that the provisions of this treaty are considered the first and basic trans- religious and trans-national legal document. Accordingly, this study seeks to answer the question as to what social status the Jews had in the Prophet's government and to what extent their social rights and civil freedom were respected. Using a descriptive-analytical approach, this study expounds this issue and concludes that their political and social rights were respected as long as they adhered to the treaty, and the Prophet, respecting their civil rights, did not force them to change their religion and so they had the freedom to practice their social and religious activities in the Muslims community. But due to the Jews, violation of the treaty, their repeated conspiracies and their arousing and cooperating with the pagans of Mecca, the prophet stood against them.

Baqī is a famous cemetery in the city of Medina, which, according to the narrations, has virtue and a privileged spiritual position; and after migrating to Medina, the Prophet of Islam (S) was instructed by God to choose it as a burial place for Muslims and go there to pray and ask for the forgiveness of the dead. In this article, written in a descriptive-analytical manner, first, the reasons for the virtue and privileged position of Baqī are examined and then the way the Prophet of Islam (S), Ahl al-Bayt (AS), and the Companions visited Baqī and their concern for that cemetery are mentioned. The study of historical narrations and reports shows that Baqī, as a holy place, was always considered by the Prophet of Islam (S) and he performed a part of his worships and prayers of God Almighty in there. He was commissioned to bury the dead of Muslims there and to pray and ask for forgiveness for those buried in that cemetery. Also, the family of the Prophet (S), and following his way, his Companions paid serious attention to the place and pilgrimage of the buried. This has made Muslims pay attention to Baqī throughout history and attend it with the aim of visiting, praying, and asking for forgiveness.

The battle of Dhat al-Salasil was one of the important events in early Islam that happened in the eighth year AH. Contrary to the numerous reasons and evidences that prove Imam Ali’s active presence in that battle, some of the Islamic sources have denied it. The question is how Imam Ali’s presence in that battle is proved, and what the benefits of proving it are. What are the reasons for Muslim writers’ denial of Imam Ali’s presence in that battle and what are the consequences of it? Dhat al-Salasil has an important role in various trends in confronting with the important issues of the Islamic society such as succession to the Prophet and the caliphate, understanding religious teachings and the status of the Prophet’s companions, and the Prophet’s tactics and measures in that battle for proclaiming Imam Ali’s special imamate and rejecting others’ claims. This has led to that fact that both amid the battle and after it, a coalition was formed against the Prophet, leading to distortion of facts and specially in quoting and recording the Prophet’s way of life and the battles wherein he was present as well as a negligence of revelational teachings, the Prophet’s tactics, and the important issues of the Islamic society. The research method was historical study in the form of analysis, description and criticism, which was conducted using Islamic sources.

In this paper, I have examined the nature and the process of the Divine Word being sent to the Prophet from the viewpoint of Avicenna and Fakhr Rāzī. We can see a remarkable common ground between the two views. They both ignore the role of a supernatural entity in this process, pointing to the peculiar capacity of the receiver’s soul; they both believe in a “Holy Power” (or faculty), taking the location of the perception to be the hearth of the Prophet which is a stage higher than the Rational Soul (al-nafs al-nāiqa), although they hold that rational truths can only be perceived by the lower stage of the soul, that is the senses, when they turn into words. Thus, it can be said that the Prophet’s rational and imaginative faculties should not be overlooked. We can come to two conclusions from the above: first, given Fakhr Rāzī’s view about the principle, “al-nafs fī wadatihā kull al-quwā” (the soul is, in its unity, all the faculties), Avicenna’s problem initiated by the belief in the Spherical Soul (al-nafs al-falakīyya) will not suggest itself, and thus, the Prophet’s soul can be taken into account both at the general stage and in more detail. Second, the quality of the Prophet’s involvement in the revelation (wahy) will thus be obvious.

All Muslim scholars take both the Quranic meanings and words to be issued from God on the basis of Quranic verses and intellectual principles. However, there is a rare view according to which only the meaning of the revelation (waḥy) comes from God, and the words were selected by the Prophet. On this view, the history of the Prophet’s life and his psychological states such as sadness and happiness had a role to play in how he chose the words of the revelation and the ups and downs of the Quranic verses. Some people maintain that the Prophet had to draw on the science commonly accepted by people of his time in order to make the transcendental truth of the revelation understandable by them, and some such scientific views may as well have been proved false as the science developed, while the Prophet was only in charge of conveying the divine revelation. In this paper, I explain that, just like other entities in the world, the Quran enjoys stages that match one another, and thus, the verbal mundane stage of the Quran is a mirror representation of its spiritual or malakūtī stage, and according to the principle of the match between entities at different stages, nothing exists except the truth. This is based on the view that the words of Quran are divine revelations, and so the Quran exists independently of the Prophet’s natural existence which is the voice of the revelation.

Shia mysticism count extended part of Islamic mysticism. Mainly, we see formation of Shia religious group and chain on recently century, in particular after Safavie be in power. On Shia mysticism, like Islamic mysticism topic of Haqiqat-e Mohammadie projected as one of main topic with difference that on Shia mysticism. We see considerable differences on project this topic.On Shia view, religious province after prophet translates to Imam Ali and other his natives, same this method happened on mysticism about Haqiqat-e mohammadie topic, so this topic translate by prophet to Imam Ali and other natives.Most of differences of project topic of Haqiqat-e mohammadie are change of symbols and project all of them on unit time.On un-shia mysticism, we usually see that one of them project on a especial time. This process is influence of merge two topic; Haqiqat-e mohammadie and Velayat (province).

This paper seeks to study over the concept of ascent from the standpoint of the Koran and interpretations, especially mystical ones. Ascent is a mystical religious concept that has a record in other religions as well. Ascent to some people is something physical and to others is spiritual. A group of others have also interpreted it to be both physical and spiritual. The ascent of the prophet Mohammad has been clearly mentioned in the Koran in two different Suras, namely Osara and Najm. The purpose of spiritual ascent is reflection on the divine creations and witnessing His glory and face, submerging into His thought and citation, and finally releasing from any materialistic and worldly appeal and going through the position of universe in the process of conscience and heart. During this spiritual journey, the prophet travels through all the degrees of the heavens and even gets to a higher position than the angel. In fact, from mystics point of view, the ascent of the prophet is a divine example of mystical ascent that other people will be able to make it if the requirements are met and personal mystical capacities permit, though not as much as that of the prophet.

Speeches, deeds, works, and stories of God‘s messengers among the people of different religions are subject matters which most of literary texts of the world have dealt with. In this regard, Persian literary texts have a special position, and it may be said that they are unique. One of the early Persian mystics whose thoughts and views need to be considered deeply is ‘Eyn al-Qozāt Hamadāni. In his book, Tamhidāt, one cannot find any page or paragraph that has no mention of the Prophet‘s speeches or deeds. In this article, while studying the attitudes and characteristics of the Prophet Muhammad in all of Hamadāni‘s works and his relation to the Prophet, the writers try to present, in particular, a picture of the Prophet in Tamhidat which is rarely done in mystical texts and is neglected by the specialists of ‘Eyn al-Qozāt. He distinguishes between the state of “being” and two states of “seeing” and “having”. In a comparison, he assimilates Moses‘ position to “seeing”, Abraham‘s to “having”, and Muhammad‘s to “being”.

According to the view of the famous mystic of the seventh century, 'Attār, in spiritual wayfaring not only the interior but also exterior or the body is transformed and put in an evolutional route. Discussing the spiritual perfection of a mystic he talks about the transcendence of body in his famous works such as Asrārnāmah, Elāhināmah, and Mosibatnāmah. In Asrārnāmah, he says that when a mystic fights his soul and causes it to reach the state of annihilation, not only the spirit but also the body will become pure, enlightened and illuminated so that the body goes beyond the border of matter. He, then, refers to the purity of the Prophet‘s body and says that it owns the characteristics of a spirit; That is why it has the capability of ascension and for this reason the Prophet ascended the heaven with his body in the night of ascension. One should know that bodily ascension is a divine miracle that belongs to the great divine prophets only and its secret is hidden from humans. The purpose of the writer in this article is to show that regarding 'Attār's discussion, spirit joins the source of absolute perfection by austerity and fighting the body. In this evolutional process the body also changes and takes the characters of a spirit. Of course this is something relative and of degrees and relates to God‘s will.