Relevant bibliographies by topics / Miracles (Islam)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Miracles (Islam)'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Miracles (Islam)"

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Loebenstein, Judith. "MIRACLES IN SĪĪ THOUGHT A CASE-STUDY OF THE MIRACLES ATTRIBUTED TO IMĀM GAFAR AL-SĀDIQ." Arabica 50, no. 2 (2003): 199–244. http://dx.doi.org/10.1163/157005803764778417.

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AbstractAccording to Imāmī doctrine, the ability to perform miracles (Mugizāt) is one of the characteristics of the Imām. This goes against the position of the Sunna, which claims that only prophets are able to perform miracles. The article discusses the various definitions of miracles in Islam and surveys the miracles attributed to Imām Gafar al-Sādiq (d. 148/765). This survey demonstrates the various capabilities attributed to the Im m and illuminates a number of patterns common to the traditions relating the Im m's miraculous deeds. The most noteworthy of these patterns is the association of a miracle performed by the Imāmī with a qurānic miracle, usually performed by a prophet. The aim of this pattern is to reinforce the Imāmī position regarding the equal status of an Imāmī and prophetic miracle.
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Aliu, Akilu Muhammad, and Adibah Abdul Rahim. "The Misrepresented Claims Of David Samuel Margoliouth On Prophet Muhammad’s Miracles: A Critical Evaluation." Ulum Islamiyyah 24 (August 2, 2018): 1–10. http://dx.doi.org/10.33102/uij.vol24no0.57.

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This paper attempts to evaluate the misrepresented claims of the Western orientalist, David Samuel Margoliouth on the miracles of Prophet Muhammad (p.b.u.h). Like most Christian scholars, Margoliouth claimed that only Biblical prophets wrought a number of miracles to validate their truth, and Prophet Muhammad (p.b.u.h) possessed no miracle including the Qur’an. To justify his claim, Margoliouth asserted that even the Qur’an clearly points out that the Prophet (p.b.u.h) was never given any miracle, and hence, Muslims’ claims that he performed many physical miracles were just inaccurate and groundless. In attempt to evaluate the misrepresented claims of Margoliouth, this paper examines his main evidences and observations. At the same time, it deliberates a critical investigation of historical Islamic data about the miracles of Prophet Muhammad (p.b.u.h) in order to point out the validity of those miracles. Based on the historical facts, it can be justifiably claimed that Margoliouth’s rejection of Prophet’s miracles was part of his misrepresentation of Islam.
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Warto, W. "Studi Islam Pendekatan Sains: Relevansi Wahyu terhadap Ilmu Pengetahuan Modern." International Journal Ihya' 'Ulum al-Din 20, no. 2 (November 2, 2018): 129. http://dx.doi.org/10.21580/ihya.20.2.3018.

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<p>Each prophet is given a miracle according to the needs and conditions of his people. If the previous prophet was sent by Allah SWT only for certain people, a certain period, and strengthened by materialistic miracles such as the staff of Moses and others, then scientific miracles are very relevant to the people and the present age. This is the greatest scientific miracle in the history of human life. Allah wants every piece of information conveyed by the Koran to materialize someday. When an event and event occurs in accordance with the Koran, the miracle is revealed. So this scientific miracle is always new every time. In the present era, the truth of Islamic science began to unfold. These scientific truths will one day attract humanity to acknowledge the greatness of the Almighty God. By using qualitative descriptive methods, based on the results of research on the texts of the Koran and the Sunnah conducted by modern Muslim and non-Muslim scientists, who come from various fields of science, it is concluded that there is a harmony of scientific facts between the Koran and Hadith with science and this discovery reinforces the truth of both</p>
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Alhassen, Leyla Ozgur. "Understanding the Qur’anic Miracle Stories in the Modern Age." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 133–35. http://dx.doi.org/10.35632/ajis.v32i2.982.

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In the introduction to her Understanding the Qur’anic Miracle Stories in theModern Age, Isra Yazicioglu writes about the dilemma of how readers are tounderstand such stories. She poses the question that if both the Qur’an andscholars of Islamic thought argue that Muhammad’s message is his miracle(p. 5) and that natural phenomena contain miracles, then why is there a needfor such narrations? And since they are only narrations of miracles, for readersdo not actually witness these miracles, do they “count as evidence ofGod’s power?” (p. 8). Stemming from these and other related questions,much of the book revolves around issues of causation and sources of knowledge.This book will appeal to advanced university students and academicsinterested in Qur’anic studies and especially in Islamic philosophy.Part I, “Medieval Muslim Debate,” includes a chapter on al-Ghazali andIbn Rushd. Each chapter includes a welcome biographical section on thescholar under discussion. Starting with al-Ghazali, we see the idea that Godcan and has sent miracles to verify His messengers and that this is fundamentalin Islam (p. 18). These miracles enable people to discern betweenprophets and imposters (p. 19) and by creating miracles God “nonverbally ...
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Pearl, Leon. "Miracles and Theism." Religious Studies 24, no. 4 (December 1988): 483–95. http://dx.doi.org/10.1017/s0034412500019569.

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Recently there have been in the journals a large number of papers on miracles. The issue debated centred on whether miracles, as violations of natural law by a deity, are possible. Alstair McKinnon, George D. Chryssides and P. S. Wadia contend that the concept of a violation of natural law is defective. Others like Guy Robinson and Malcolm Diamonds claim that the acceptance of miracles constitutes a challenge to scientific autonomy. There have also been defenders of miracles, to name just a few: R. F. Holland, Richard Swinburne and R. C. Wallace. What is, however, overlooked (at any rate not extensively considered) in these polemical discussions is whether theist religions (Christianity, Judaism and Islam) require miracles, and if they do, whether the concept of a miracle required is that of a violation of a law of nature by God. In the present paper I shall argue for an affirmative response to both questions.
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Brown, Jonathan AC. "Faithful Dissenters: Sunni Skepticism about the Miracles of Saints." Journal of Sufi Studies 1, no. 2 (2012): 123–68. http://dx.doi.org/10.1163/22105956-12341238.

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Abstract Belief in the miracles of saints (karāmāt al-awliyāʾ) is a requirement in Sunni Islam. Challenges to this position are generally seen as limited to Islamic modernists affected by Western historical criticism. This article demonstrates that there have actually been leading Sunni Muslim scholars from the fourth/tenth century until the modern period who held positions regarding the miracles of saints that were much more skeptical than the mainstream Sunni stance. These ‘faithful dissenters’ were motivated by both theological and social concerns, and the methodologies they presented for sifting true from false miracle claims were based entirely on indigenous Islamic epistemological and textual criticism.
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Dugan, Max. "Miracles and Material Life: Rice, Ore, Traps and Guns in Islamic Malaya (by Teren Sevea)." American Journal of Islam and Society 39, no. 1-2 (August 8, 2022): 183–87. http://dx.doi.org/10.35632/ajis.v39i1-2.3121.

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Miracles and Material Life by Terenjit Sevea feels like the grand opening of an independent bookstore you just happened to pass by. The vaults of an enthusiastic collector are finally opened, and every nook and cranny you investigate promises an exhilarating, unexpected spark. The central focus of Sevea’s microhistory is the Islamic miracle worker (“pawang” or “bomoh”) in late-nineteenth and early-twentieth century Malaya. Building on his creative engagement with Jawi manuscripts, and wide-ranging scholarship on Sufism, Islamic material culture, and Islam in South and Southeast Asia, Sevea demonstrates how these extraordinary figures manifested Islamic tradition and shaped colonial labor practices, and show how the Sufi networks, local forms of life, and labor contingencies in which these Islamic miracle workers were enmeshed animated their Islamic practice and impacted modern Malaya. This monograph will be especially valuable to scholars working on Islam and modernity, Sufism, and Islam in Southeast Asia. For those fields, Sevea fleshes out critically overlooked facets of Islamic tradition. But Sevea’s analysis will also add to fields as wide-ranging as history of science, material religion studies, gender studies, ethnic studies, ecocriticism, and postcolonial studies. Like the forementioned bookstore, a short engagement with Miracles and Material Life will yield immediate finds, but the real gems will come from a careful combing through during pensive afternoons or intense exploration with curious friends.
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Fadhil, Muhammad Bayu, Rifki Muhaddar, and Harun Alrasyid. "Menggali Hikmah: Urgensi Memahami I’jazul Qur’an dalam Suroh Lukman Ayat 16." TSAQOFAH 4, no. 5 (July 15, 2024): 3493–504. http://dx.doi.org/10.58578/tsaqofah.v4i5.3345.

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The delivery of the moral message in the case study of Suroh Lukman verse 16 discusses the importance of understanding miracles and wisdom in Islam. In this study, researchers focus on the importance of understanding miracles and wisdom in Islam. Miracles in the Al-Qur'an can be interpreted as philosophical activity, social reinforcement, and control of power. The method of research used is a method is qualitative which uses an interpretive approach to the Al-Qur'an to explore the wisdom and miracles contained therein. in this research using textual analysis of suroh lukman verse 16, this research discusses the importance of understanding miracles and wisdom in Islam and discusses how the verses contained in suroh lukman can be integrated into moral and character education in the Islamic education environment, in this research also allows researchers to explore it in terms of historical, linguistic and theological context. The understanding of this verse is s follows: first,certainty and knowledge and power of allah. second, advice to children. Third, moral and ethical awareness. Fourth, motivation to do good.
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Uddin, Zia, and Muhammad Nauman. "The Miracles of Prophet Moses AS from the Perspective of Holy Quran and Torah: A Comparative Study." Fahm-i-Islam 3, no. 1 (June 30, 2020): 173–88. http://dx.doi.org/10.37605/fahm-i-islam.3.1.12.

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Allah SWT; the Omnipotent, Almighty and Creator of the Universe, has created Human beings and Jins for His worship. He bestowed His revelation to His Prophets to guide creatures how to worship Him. Miracles are revealed to support their mission, which were considered manifestations of the prophethood and to nullify the doubts being raised regarding their message. The Holy Quran has testified the revelation of Torah but also verifies that it has been abrogated and manipulated by Jews and their scholars called Rabbis. The present study will undertake that how the Holy Quran and Torah describe the Divine intervention in the form of miracles; bestowed upon His prophet Moses AS, for the purpose to let the antagonists and unbelievers know that these prophets and their mission is true. It is found that there were decisive differences to approach the essence of miracles, presented in both religions; Islam and Judaism, which resulted discrimination in faith. To undertake this study, the researcher has adopted the comparative methodology of text reading and analysis of both Holy Quran and Torah.
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Badshah, Niaz, and Javed Khan. "The Moral Enhancers of Elm-ul-Badea and its Rhetorical Meaning in The Holy Quran (Analytical & Rhetorical Study)." Fahm-i-Islam 3, no. 1 (June 30, 2020): 207–23. http://dx.doi.org/10.37605/fahm-i-islam.3.1.14.

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Arab Writers and poets had a great knowledge of Elim-ul Badea (البديع علم ,( Before Islam. Elm-ul Badea (البديع علم (can be found extensively both in their poetry and prose. With the advent of Islam and the revelation of Quran (a literal Miracle of Allah Al-Mighty), rhetoric has reached to its peak, which made it the center of attention for the Writers and intellectuals. They have made their researches of Quran from different angles, i.e. the lexicon miracles, literal interpretation, style and rhetoric of the Holy Book, but Elm-ul- Badea (البديع )علم is such a part of literature which is always open for more research, so this research focuses on the Moral enhancers (المعنوية المحسنات (which is a part of the Elm-ul-Badea in the Quran. This work will throw light on those verses of Quran in which Moral enhancers(المعنوية المحسنات (are present, and are defined as rhetorical explanations beside the definition of Elm-ul-Badea, its development stages, and the difference of opinion among the scholars about the topic. Quran is the Holy Book of Allah Al-Mighty and is the Miracle of the Holy prophet Muhammad peace be upon Him, which challenged the whole world to bring verses like it, and it appeals the human being to think in its meanings. I tried to explore the المعنوية المحسنات of Quranic rhetoric. There is a great scope for researchers to explore the Moral enhancers المعنوية المحسنات of Quranic Rhetoric. I have used descriptive and analytical approach while doing this research to attain the required results.
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Dissertations / Theses on the topic "Miracles (Islam)"

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Williams, Rebecca R. "An analysis of the supernatural archetype of the Prophet Muḥammad as found in the Sīra/Ta'rīkh and Tafsīr works of al-Ṭabarī and Ibn Kathīr /." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102830.

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Reports relating supernatural events - or miracles - in the life of the Prophet Muhammad (d. 11/632) have been traditionally either ignored by those modern scholars attempting to determine the historicity of the source material or have been studied piecemeal in an attempt to determine their origins by those scholars who see them as secondary additions. The current study will examine both the sira/ta'rikh, the story of Muḥammad's life as told within larger works of universal history, and tafsir, exegetical, works of two medieval Muslim scholars, al-T&dotbelow;abari (d. 310/923) and Ibn Kathir (d. 773/1373), to attempt to determine how the reports of the supernatural fit into the story of Muḥammad's life as a whole. The result is that there is both a supernatural and mundane archetype for the life of Muḥammad, and that they appear to mirror each other almost perfectly. Whereas the story begins with God performing all the miracles for Muḥammad's benefit, by the time of his death in Medina, Muḥammad has completed his mastery over the forces of the supernatural, even to the point where it appears that God performs miracles directly in response to Muḥammad's prayers. Thus, as Muḥammad gained more control over the movement he founded, he gained an equal amount of control over the forces of the supernatural. Both al-T&dotbelow;abari and Ibn Kathir include reports that contain the supernatural archetype, but also include reports that diverge from it in important ways. While there is not one, overall theory to explain why each author made the changes he did to the supernatural archetype of Muḥammad's life, the examples in the following chapters indicate that the role of the supernatural versus the mundane, the politicization of the archetype, and authorial opinion were important to each scholar and help to support the argument that the miracle stories are integral to the life of Muḥammad as a whole, and deserve to be studied as such.
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Bacchiddu, Giovanna. "Gente de isla - island people : an ethnography of Apiao, Chiloé, southern Chile." Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/456.

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This thesis is based upon fieldwork carried out in the island of Apiao, in the archipelago of Chiloé, southern Chile. It is an ethnographic exploration of the way the small community of Apiao conceive of communication and interaction with both fellow human beings and supernatural creatures. The thesis describes details of every day life, with an emphasis on visiting as the main mode of social interaction. Through reciprocal hospitality the islanders enact balanced reciprocal exchange. Food and drink is offered and received; this is always returned in equal measure with a return visit. Visits between friends or neighbours are articulated according to a formal ritualistic etiquette based on asking. Balance is temporarily interrupted and small debts incurred when favors are asked. These must be reciprocated promptly. Momentary interruption of equilibrium perpetuates relations among people who describe themselves as being 'all the same'. Marriage equates to forming an independent, productive unit with a focus on inhabitants of households rather than on family in terms of decent or blood ties. Kinship terms are limited to the word mama and this refers to the grandmother, the focal role in raising children. Active memory as expression of love and care is what makes people related to each other. Kin ties must be kept active by constant love and care. Forgetful kin are in turn forgotten and slowly erased from memory. The thesis shows that religious beliefs are centered on exchange relationships with powerful entities that belong to the supernatural world. The dead and the miraculous San Antonio are powerful and ambivalent: they protect and help the living but can be revengeful and harmful if neglected by the living. Novenas are offered to the dead and the San Antonio in exchange for protection and miracles. Novenas represent a public and powerful ritual display of hospitality, enacting values of memory, solidarity and exchange.
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Abbe, Susan. "Der Weg der Sa`dīya." Doctoral thesis, 2005. http://hdl.handle.net/11858/00-1735-0000-000D-F22E-6.

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Books on the topic "Miracles (Islam)"

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author, ʻAbd al-Ḥamīd Islām, ed. Ṣaḥīḥ muʻjizāt al-Nabī: Ṣallá Allāh ʻalayhi wa-sallam. [Cairo]: Dār al-Taqwá, 2009.

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Nikūnām, Muḥammad Riz̤ā. Kāvishī naw dar muʻjizah va karāmat. Qum: Ẓuhūr-i Shafaq, 2007.

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Darussalam (Firm). Research Department, ed. Miracles & merits of Allah's messenger: Taken from Al-Bidayah wan-nihayah. Riyadh: Darussalam, 2010.

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Muḥammad ibn ʻAbd Allāh Ibn Nāṣir al-Dīn. al-Sirāj al-wahhāj fī izdiwāj al-miʻrāj. al-Kūwayt: Wizārat al-Awqāf wa-al-Shuʼūn al-Islāmīyah, Qiṭāʻ al-Shuʼūn al-Thaqāfīyah, 2014.

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Rūmi, Nākūr. The ocean of miracles: Life of Qadir Wali. Chennai: Kathavugal, 2017.

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Pizhūhishgāh-i Farhang va Andīshah-ʼi Islāmī. Sāzmān-i Intishārāt, ed. Iʻjāz va taḥaddī: Pāsukh bih shubhāt. 2nd ed. Tihrān: Sāzmān-i Intishārāt-i Pizhūhishgāh-i Farhang va Andīshah-i Islāmī, 2019.

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Talīdī, ʻAbd Allāh. Kitāb Faḍāʾil al-ṣaḥābah wa-al-difāʻ ʻan karāmatihim: Wa-bayān khaṭar mubghiḍīhim wa-al-ṭāʻinīn fīhim. Bayrūt: Dār Ibn Ḥazm, 1999.

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ʻAbbās, Ḥaidar Sayyid, and ʻAbbās Ḥaidar Sayyid. al- Ḥamdolilláh: K̲h̲ānvādah-i risālat ke muʻjizāt. Karācī: Shāh Valāyat Pablisharz, 2001.

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Amin, Samsul Munir. Karomah para kiai. Yogyakarta: Pustaka Pesantren, 2008.

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Sayyid, ʻAbbās Ḥaidar. al- Ḥamdolilláh: K̲h̲ānvādah-i risālat ke muʻjizāt. Karācī: Shāh Valāyat Pablisharz, 2001.

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Book chapters on the topic "Miracles (Islam)"

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Gril, Denis. "Les fondements scripturaires du miracle en islam." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses, 237–49. Turnhout: Brepols Publishers, 2000. http://dx.doi.org/10.1484/m.behe-eb.3.162.

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Weddle, David L. "Islam." In Miracles, 177–210. NYU Press, 2010. http://dx.doi.org/10.18574/nyu/9780814794159.003.0006.

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Thomas, David. "Miracles in Islam." In The Cambridge Companion to Miracles, 199–215. Cambridge University Press, 2011. http://dx.doi.org/10.1017/ccol9780521899864.012.

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Sachedina, Abdulaziz A. "Concerning the Prophet’s Other Miracles." In The Prolegomena to the Qur’An, 82–91. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195116755.003.0005.

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Abstract SYNOPSIS Miracles established through logical proof; an examination of the documents used as evidence by those who deny those miracles; the annunciation of the prophethood of MuI:iammad in the Torah and the Gospel; the conversion of many Jews and Christians to Islam, which is the absolute proof that demonstrates the truthfulness of this annunciation; the Prophet’s miracles, even more worthy of belief than the miracles performed by the past prophets. No well-informed scholar will doubt that the Qur’an is the greatest miracle that the Prophet of Islam produced. This means that it is the greatest miracle worked by all the prophets and messengers. In the preceding discussion, we have mentioned some of these from the standpoint of their miraculous nature, and have clarified the superiority of the Book of God over all these miracles. However, we wish to reiterate here that the miracles of the Prophet (peace be upon him and his progeny) were not limited to the Qur’an; rather, he matched them in his ability to work miracles while, at the same time, distinguishing himself from the rest of them with the miracle of the Exalted Book. The evidence of this lies in two points.
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Netton, Ian Richard. "Food." In Islam, Christianity and the Realms of the Miraculous, 27–49. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748699063.003.0002.

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This chapter begins with a section entitled A Proto-Miracle: Manna from the Desert, which is designed to set the scene for the miracle narratives which follow. The production of manna in the desert by Moses is a miracle narrative common to both the Qur’an and the Old Testament. After this initial section, the chapter goes on to examine the feeding of the 5000/4000 in the New Testament and then the Eucharistic miracles which have been claimed by the Christian tradition in both the medieval and modern age. Such miracles may be compared with that outlined in the next Islamic section which draws on the fifth chapter of the Qur’an, in which Jesus is challenged by his disciples to send ask God to send down a table from Heaven laden with food. Other Islamic miracles drawn from the hadith literature are itemised here. At the end of the chapter a number of metathemes and metamotifs are identified including hunger, testing, manna, bread and Eucharist.
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Netton, Ian Richard. "Miracles and Religion." In Islam, Christianity and the Realms of the Miraculous, 1–26. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748699063.003.0001.

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This chapter introduces the subject of miracles in both the Islamic and Christian traditions. It begins with a selective survey of definitions from these traditions and embraces the views of both believers in such phenomena like St. Augustine of Hippo and total sceptics like David Hume, Richard Dawkins and Daniel C. Dennett. It then moves to examine what is termed the Medieval Mindset and under this heading such topics as milieu, continuity and contrasts are considered. The narratological substratum and method of the volume are delineated here, whereby themes and motifs will be identified in the succeeding chapters. Following H.Porter Abbott’s excellent paradigm it is noted that themes will be identified as abstract and motifs will be identified as concrete.
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Netton, Ian Richard. "Cosmology." In Islam, Christianity and the Realms of the Miraculous, 158–83. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9780748699063.003.0006.

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This chapter introduces its subject by examining two early cosmological miracles, the standing of the sun at the command of Joshua in the Old Testament and the stilling of sunset and moonrise in the Islamic account by Joshua during the conquest of Jericho.The chapter then surveys and analyses in some depth two major cosmological miracles in the Christian and Islamic traditions:the Miracle of the Sun at Fatima in 1917 and the Splitting of the Moon in the Qur’an. Both miraculous events may be described as ‘proof-events’ designed to underline the truth of messages brought to three children at Fatima in Portugal by the Virgin Mary on the one hand, and by Muhammad to the people of Mecca on the other.
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"1. Miracles and Religion." In Islam, Christianity and the Realms of the Miraculous, 1–26. Edinburgh University Press, 2018. http://dx.doi.org/10.1515/9780748699070-003.

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"Miracles and Worldly Power: Lords and Sheikhs in North Lebanon." In Recognizing Islam (RLE Politics of Islam), 99–119. Routledge, 2013. http://dx.doi.org/10.4324/9780203381304-11.

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Green, Nile. "2. Islam in the age of empire, steam, and print." In Global Islam: A Very Short Introduction, 19–45. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780190917234.003.0003.

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Where did global Islam come from? “Islam in the Age of Empire, Steam, and Print” looks at the period between 1870 and 1920, when the infrastructure of empire combined with technology to create the conditions needed for global Islam. Starting with the Ottoman Empire’s call for worldwide Muslim unity against European colonizers, journals and magazines with worldwide subscriptions spread messages of Islam. Salafism, developed by Rashid Rida (d. 1935), rejected ritual and miracles, combining modern science with the teachings of the Prophet Muhammad. Global Islam lost some of its focus when the Ottoman Empire collapsed shortly after the First World War.
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