Relevant bibliographies by topics / Der Prophet

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
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Academic literature on the topic 'Der Prophet'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Der Prophet"

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Pikor, Wojciech. "A Prophet as a Witness to His Call: A Narrative Key to the Reading of Prophetic Call Narratives." Scripta Theologica 52, no. 1 (April 7, 2020): 73–95. http://dx.doi.org/10.15581/006.52.1.73-95.

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Biblical scholars tend to believe that prophets addressed the issue of their call for apologetic reasons: to justify his authority, a contested prophet mentioned his being called by God to spread God’s word. The current form and location of prophetic call narratives within prophetic books is, however, a result of the activity of the prophets’ disciples and not the prophets themselves. Hence, three different communicational situations may be distinguished in the prophetic call narratives, whose subjects are in turn the prophet, his disciples and finally the text itself. The chain of testimonies of the original event of the prophecy did not end with the writing down of the narrative but continues to exist due to the existence of new listeners (readers). The prophet’s testimony of his call does not have as its aim the defence of the prophet’s authority or the legitimization of his word. Sharing his experience of the call, the prophet introduces his listeners to direct contact with God’s word to enable them to make a decision whether or not to listen to the word. As a result, the event founding the prophecy is performed and updated in the time and space of the new listeners of the prophetic word.
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Hasyim, Muh Fathoni. "Rekonstruksi Tematik atas Konsep Nabi dan Misi Kenabian dalam Alquran." MUTAWATIR 9, no. 2 (September 4, 2019): 256–77. http://dx.doi.org/10.15642/mutawatir.2019.9.2.256-277.

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One of the very basic idea of the Qur’an is on the humanity of the prophet as like other creatures. Every single person has their own creative potency (in potentia) which, according to some philosophers, enables them to reach the degree of prophecy. This idea has then made a prophecy to come to a mundane term which has not to do with any sacred property. Prophets and prophecy are then not considered as an essential thing in human history. This notion has clearly put aside the role and function of prophet in human life. There is also popular opinion in the society that the prophet is considered as God’s chosen people to receive revelation, but, at some degree, they are conceived as having no responsibility to proselytize people under God’s revelation. This notion, beside to releases the prophet’s role from his social responsibility, contains some logical fallacies. If guiding people to the right path is being an individual’s responsibility of the follower of monotheist religion, how it is possible, then, to remove the responsibility of the prophets toward their society. Therefore, this study aims to revisiting the concept of prophecy, and analyzing the prophetic mission in terms of thematic interpretation
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Umeanolue, Ikenna L. "Prophetic Conflict in Jeremiah 27-28 and the Question of True and False Prophecy." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 87–107. http://dx.doi.org/10.4314/ujah.v21i2.5.

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The Old Testament text of Jeremiah 27-28 presents prophetic conflict between Jeremiah and Hananiah. Jeremiah proclaimed a message of God’s judgment against the rulers and the people of Judah because of their violation of the religious and the legal traditions of the nation but Hananiah opposed him preaching a message of peace and salvation and predicted the deliverance of Israelite nation from the hands of their enemies. Both claimed to have God’s authority. Jeremiah 27-28 provides a window into the problem of discerning a true prophet from a false one. Contemporary Nigerian Christians are also being challenged with such opposing prophecies by prophets who claim that their prophecies come from God. This study adopts exegetical method of interpretation and application of the message of Jeremiah 27-28 to the fact of truity and falsity in prophecy in contemporary Christianity. This study discovered that true prophetic office is a call, and not all comers’ affair. Prophecy lacks empirical proof and is sometimes manipulative and susceptible to barratry. The study further discovered that true prophets prophesy by the spirit of God while false Prophets prophesy from their own mind but also claim to do so by the spirit of God. Just like Prophet Hananiah, there are prophets who could be genuinely called but have refused to stay within their call because of loss of focus and desire for material gains. Thus the prevalent worldview of contemporary Nigerians concerning easy solution to life’s problems that leads to abuse of prophetic consultations needs to be changed.
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Al Harthy, Noura Ahmed Hamed Al. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth Till the Rise of the Mission - I." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 75–85. http://dx.doi.org/10.2478/mjss-2018-0163.

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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Al Harthy, Noura Ahmed Hamed. "The Meccan Era in the Light of the Turkish Writings from the Prophet’s Birth till the Prophetic Immigration to Medina - II." Mediterranean Journal of Social Sciences 9, no. 6 (November 1, 2018): 87–99. http://dx.doi.org/10.2478/mjss-2018-0164.

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Abstract The prophet’s biography had a supreme place in the Turkish writings. In this vein, the present research’s title is “The Meccan Era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina”. Therefore in this research, a great amount of information about the Meccan era in the Turkish Writings from the prophet’s birth till the Prophetic Immigration to Medina was collected. It also included prophet’s life before and after the mission till the immigration to Abyssinia, the boycott, passing the second Aqaba Pledge, the Prophet's stand towards some contemporary nations and finally, the conclusion and the list of citied works and references. Before the prophet Muhammad Ibn Abd Allah's (PBUH) birth, the Arabian Peninsula lived in full darkness then it was enlightened by Islam. The prophet (PBUH) was not detached from the universal arena; rather, he was aware of the surrounding nations led by the Persians and Romans during that time. The Turks became in contact with Arabs from the earlier ages of the Islamic history. Moreover, the prophet sat in the Turkish tent and it is noticed that the Turkish Literature has paid great attention to the prophet’s biography, as well as the Meccan and Medina eras, since his childhood till his prophecy and all the details that related to the holy prophetic immigration to Medina, as we will see in the followings researches.
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Kruger, P. A. "Die profete in huidige Ou-Testamentiese navorsing: tendense en vooruitsigte." Verbum et Ecclesia 15, no. 2 (July 19, 1994): 324–44. http://dx.doi.org/10.4102/ve.v15i2.1100.

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The prophets in recent Old Testament scholarship: trends and prospectsIn this contribution various themes in recent Old Testament prophetic studies are discussed. These include: the title "prophet", the prophets in a sociological-anthro­pological perspective; the prophets and Israel’s religious history, historical and canonical prophecy, and the relationship between the ancient Near Eastern and the Israelite phenomenon of prophecy.
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GRIFFEL, FRANK. "AL-ĠAZĀLĪ'S CONCEPT OF PROPHECY: THE INTRODUCTION OF AVICENNAN PSYCHOLOGY INTO Aš‘ARITE THEOLOGY." Arabic Sciences and Philosophy 14, no. 1 (March 2004): 101–44. http://dx.doi.org/10.1017/s0957423904000025.

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The traditional argument of Muslim theologians that aims to verify the claims of a true prophet and distinguish him from an impostor is based on the acceptance of miracles performed in history and testified through an uninterrupted chain of tradition (tawātur). A second argument that equally involves transmission through tawātur is based on the prophet’s virtuous and impeccable character establishing the trustworthiness (sidq) of the prophet. These are, for instance, the types of proofs (singl. huˇgˇga) mentioned by the Baghdadian Mu‘tazilī al-Gˇāhiz (d. 255/869) in his monograph Huˇgaˇg al-nubuwwa. For theologians of the Aš‘arite school this approach to the verification of prophecy posed a problem. According to classical Aš‘arite theology, good is what God commands and bad is what he forbids. If God chooses prophets to reveal knowledge about what is right and what is wrong, and thus also reveal knowledge about how to live a virtuous life, how can those whom the prophets call upon know that the prophets have a virtuous character before they even know the criteria for virtue? Early Aš‘arite theologians indeed accepted that all prophets had a most virtuous character. This fact, however, became apparent only after their message gained acceptance within their community and it cannot be regarded as a viable verification of the claim of a prophet to those he calls upon. Al-Aš‘arī (d. 324/935), for instance, is said to have accepted a number of indications that allow humans to distinguish a prophet from ordinary people. He does not mention the claim based on the impeccable moral conduct of prophets. In fact, he stresses that in order to distinguish a true prophet from other people who are close to God (awliyā'), but who have no message to reveal, one should put oneÕs trust only in the occurrence of true prophetic miracles.
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Abdul- Aziz Ibrahem Alaseeri, Abdul Aziz Ibrahem Alaseeri. "The social and administrative aspects of the sermons of the Prophet Mohammad historical study of the era of prophethood: الجوانب الاجتماعية والإدارية في خطب النبي صلى الله عليه وسلم: دراسة تاريخية لعصر النبوّة." Journal of Humanities & Social Sciences 5, no. 10 (August 28, 2021): 18–1. http://dx.doi.org/10.26389/ajsrp.d040421.

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One of the greatest sermons that were delivered and whose effects remain to this day are the sermons of the Prophet, for the sermons of the Prophet were of great importance in depicting the life of the Prophet’s society and its way of life, hence we hope that this study will contribute to uncovering the social and administrative aspects of the Prophet’s society through the sermons that The Prophet delivered it in different seasons, as these signs can be monitored in the prophetic speeches to form the image of society in the Prophet’s era, through knowledge of social aspects such as customs, traditions, clothing, and adornment. As well as in the type of foods, the way they were eaten, and the tools used in preparing, eating and storing foods, and what this study means is to present another social picture of what the community of prophecy was, in terms of social solidarity, The way people live in homes, all of this by quoting from the sermons of the Prophet touched, and it is also of great importance to present the sermons of the Prophet which dealt with the role of women and the family in building civil society, and what the research will reveal is the subtle aspects of the prophetic society that permeated many of the prophetic speeches, such as Talking about the classes of society, and about fun, sports and tanning. On the other hand, this study provided an idea about the administrative and financial situation during the era of the prophethood, by extracting this information from the Prophet’s sermons, such as talking about the emirate over regions, organizing sergeants and captains, and also monitoring household resources and banks, as the sermons of the Prophet- ﷺ- showed something of the organizational aspects in State administration such as bureaus, post office, and calculator.
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Busch, Austin. "Presence Deferred: The Name of Jesus and Self-Referential Eschatological Prophecy in Acts 3." Biblical Interpretation 17, no. 5 (2009): 521–53. http://dx.doi.org/10.1163/156851508x401169.

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AbstractIn Acts 3, Peter calls God "the God of Abraham, Isaac, and Jacob, the God of our fathers" (3:13), a surprisingly rare OT appellation occurring thrice in Exodus 3. Acts 3's story of the healed cripple rewrites LXX Exodus 3, reversing various markers of God's presence prominent therein, the most significant of which is God's resistance to being named. Initially calling himself òων (3:14), God ultimately acquiesces to a periphrastic self-designation: the unnamed god of named others (3:15-16). In "Edmond Jabès and the Question of the Book," Jacques Derrida explains why God's presence resists naming: to call something something else involves a conceptualization of being that effaces Being itself. Following this logic, Acts 3's repeated references to "the name of Jesus" (3:6, 16) signify the ascended Christ's absence (1:6-11), whose implications Peter's sermon explores. Although Peter speaks of the eschatological consummation that the "holy prophets" announced (3:20-21), when recalling such a prophecy he quotes from Deuteronomy 18, "the Lord will raise up a prophet like me" (3:22-23), going on to assert that "all prophets" speak of the time when God will do this (3:24). Prophets' prophesy about a time when God will raise up a prophet who, according to 3:24, will prophesy about a time when God will raise up a prophet. This circular prophecy of an eschatological prophet gestures at the infinite deferral of Christ's eschatological presence, or παρoυσíα. In dialogue with Hans Conzelmann, I consider the implications of this and a related episode (Luke 17:22-37) for Lukan eschatology.
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Landy, Francis. "Shamanic Poetics." Religion and Theology 27, no. 1-2 (July 21, 2020): 1–14. http://dx.doi.org/10.1163/15743012-bja10002.

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Abstract This essay examines the relationship between the biblical prophets and prophetic poetry in terms of the “shamanic complex.” First, a short characterization is given of the phenomenon of shamanism in archaic societies, shamanic techniques and alternate states of consciousness, as well as the social, cultural, and political role of shamanic figures. Second, the similarity between shamanism and biblical prophecy is considered. Third, the figure of First Isaiah as presented in the eponymous book in the Hebrew Bible is analyzed in terms of the shamanic complex and shamanic poetics as to aspects of his initiation as prophet and represented features of his actions as prophet.
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Dissertations / Theses on the topic "Der Prophet"

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Ott, Katrin. "Die prophetischen Analogiehandlungen im Alten Testament /." Stuttgart : W. Kohlhammer, 2009. http://deposit.d-nb.de/cgi-bin/dokserv?id=3302571&prov=M&dok_var=1&dok_ext=htm.

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Kayrouz, Victor. "Jeremias God's reluctant prophet /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Berlogea, Ana. "Un prophète à Tophet : August Strindberg relit Jérémie." Thesis, Université de Lorraine, 2018. http://www.theses.fr/2018LORR0162.

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Un geste accompli au cours d’une représentation théâtrale et un geste prophétique peuvent-ils se rejoindre ? Un texte dramatique peut-il avoir lui-même vocation « prophétique », dans le sens où il éveille la conscience de ses destinataires, leur montrant le chemin de la vie et de la mort ? Telle est la question au centre de cette recherche. Pour l’aborder on propose d’étudier la manière dont l’auteur dramatique suédois August Strindberg (1849-1912), un des pères du théâtre moderne, reçoit et relit dans son dernier écrit pour le théâtre, La Grand-route (1909), la prophétie de Jérémie à Tophet (Jr 7, 31.32 ; 19, 6.11.12.13.14). Proclamant la parole divine essentiellement à Jérusalem à la fin du 6ème siècle av. J. C., Jérémie est aussi envoyé par Dieu à Tophet, pour poser un acte prophétique particulier – qui unit le geste à la parole pour renforcer cette dernière : Jérémie doit briser un vase pour annoncer la destruction de Jérusalem (19,11-12). Dans le dernier drame strindbergien, un prédicateur arrive dans une ville nommé Tophet, où il reçoit un vase japonais qui devient urne funéraire. Associé à un discours critique envers les perversions d’une société matérialiste, l’objet devient signe de la fin tragique d’un homme, associée au destin de sa ville, Hiroshima. À travers l’analyse comparative de la mission des sujets, des fonctions du lieu et du vase, objet empreint de la vie humaine, la thèse traite de la relation entre théâtre et prophétie, domaines abordés utilisant l’analyse performative et les principes de la grammaire narrative et structurale
Can a gesture made during a theatrical performance and a prophetic gesture be compared? Can a dramatic text itself have a "prophetic" vocation, in the sense that it awakens the consciousness of its audience? This is the central question of this research. To approach it, we propose to study the way in which the Swedish playwright August Strindberg (1849-1912), one of the fathers of modern theatre, interprets in his last drama, The Great Highway (1909), the prophecy of Jeremiah. Proclaiming the divine word essentially in Jerusalem, at the end of the 6th century BC, the prophet Jeremiah is also sent to Tophet (Jr 7: 31.32; 19, 6.11.12.13.14), a place that alone symbolizes the perversion of the Israelites (Jr 19:1-20:2). It is here that Jeremiah is invited to perform a prophetic act, which unites gesture with words to strengthen the latter: Jeremiah must break a vessel to announce the destruction of Jerusalem. In Strindberg’s drama, a preacher arrives in a town calls Tophet, where he receives a Japanese vase in order to turn it into a funeral urn. Associated to a critical speech against a materialistic society, the object becomes a sign of a merchant’s tragic life, linked to the destiny of his hometown, Hiroshima. Through a comparative analysis, that focuses on the mission of the hero, the functions of the place and of the vase – an object imprinted of man’s life and choices, the theses addresses the relationship between theatre and prophecy. The two domains are approached through a performative analyse, but also with the help of narrative and structural grammar
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Brown, Diane M. "The New Testament prophet a charismatic and social voice /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0349.

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Graff, Warren. "The intercession of the prophet." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Tallián, Tibor. "The Prophet in the province." Musikgeschichte in Mittel- und Osteuropa ; 5 (1999), S. 117-126, 1999. https://ul.qucosa.de/id/qucosa%3A15628.

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The première of Meyerbeer\''s Le Prophète in the Hungarian National Theatre on June 12th 1850 was an event of unprecedented importance in the short history of professional opera in the Hungarian language. In my paper I am going to demonstrate the role of the orchestra in the success of this work. I shall combine this with the presentation of other outstanding aspects of the performance so that we shall be able to fairly judge the orchestra\''s contribution to the success.
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Tallián, Tibor. "The Prophet in the province." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-224633.

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The première of Meyerbeer\'s Le Prophète in the Hungarian National Theatre on June 12th 1850 was an event of unprecedented importance in the short history of professional opera in the Hungarian language. In my paper I am going to demonstrate the role of the orchestra in the success of this work. I shall combine this with the presentation of other outstanding aspects of the performance so that we shall be able to fairly judge the orchestra\'s contribution to the success.
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Park, Hyondo. "Muḥammad's call revisited : a critical approach to Muslim tradition." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24100.

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This thesis is an examination of Muslim traditions concerning Muhammad's call to prophethood. Although Muhammad's initial prophetic call is one of the most crucial events in the history of Islamic religious tradition, Muslim records of the event are too inconsistent to be reconciled. At the expense of sound source criticism, some influential modern Islamicists, like Tor Andrae and W. M. Watt, have tried to reconstruct Muhammad's call from inconsistent hadiths. Drawing on the works of four Muslim traditionists, i.e. Ibn Ishaq, Ibn Sa'd, al-Bukhari and al-Tabari this thesis points out that, other than the fact that Muhammad must have gone through a fundamental religious experience, Muslim traditions do not permit a reconstruction of the historical event of Muhammad's call; they do provide, however, evidence of the complex ways in which Muslims understood the event, suited to their religio-theological interpretation of the Qur'anic allusions to the modes of Muhammad's religious experiences.
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Costa, José Carlos de Lima. "JESUS, PROFETA DE PALAVRA E AÇÃO: A FUSÃO DOS TIPOS PROFÉTICOS WEBERIANOS NA PRÁXIS DE JESUS." Pontifícia Universidade Católica de Goiás, 2016. http://tede2.pucgoias.edu.br:8080/handle/tede/3609.

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This dissertation attempts to interpret and explain the impact of the historical Jesus on the life of his first disciples, as well as on the communities that came about around him. It is argued that the reason of Jesus‟ impact has to do with the fact that he merged the two types of the prophetic weberian sociology, namely, the exemplary prophet and the emissary prophet. In order to do that, the synoptic Gospels are taken as the main sources for the knowledge of the perception the first communities had of Jesus. Through research in these sources, it is observed that the prophetic characteristics are verified both in the deeds and in the words of Jesus. Indeed, Jesus understood himself as God‟s prophet. Additionally, both his disciples and those who met him, perceived him first and foremost as a prophet. Furthermore, his actions in the synoptic Gospels are strongly marked by the prophetic tradition. This thesis also reveals that the preaching of Jesus is shaped by that tradition in form and content. Finally, through the exegetical narrative of the temptation in the desert, it is demonstrated that the first communities formed around him perceived Jesus as both an exemplary prophet and as an emissary prophet. In this sense, the narrative presents the merging of the mystical experience, typical of the exemplary tradition with the ascetic practices and the ethical radicalism, characteristic of the emissary tradition. Therefore, the disciples and the first Christian communities perceived in Jesus a charismatic power which permeated his life and word, being that fact the reason of the great impact Jesus exerted over their lives and, in turn, over entire communities and, eventually, over the whole society.
A presente pesquisa propõe-se interpretar e explicar o impacto que a figura histórica de Jesus exerceu na vida de seus primeiros discípulos e discípulas, bem como nas comunidades que se formaram ao seu redor. Defende-se que a razão do impacto que Jesus provocou foi por haver fundido os dois tipos proféticos da sociologia weberiana: o profeta exemplar e o profeta emissário. Para tal, considera-se os Evangelhos Sinóticos como as fontes principais para o conhecimento da percepção que as primeiras comunidades cristãs tiveram de Jesus. Através da pesquisa destas fontes, verifica-se que a característica profética se manifesta tanto nas ações quanto nas palavras de Jesus. Ele se compreendeu fundamentalmente como um profeta de Deus. Além disso, tanto os seus discípulos e discípulas quanto aqueles que o conheceram, perceberam-no primeiramente como profeta. Ademais, sua atuação nos Evangelhos Sinóticos se manifesta fortemente marcada pela tradição profética. Averígua-se também que a pregação de Jesus se apresenta moldada por esta tradição, tanto na forma quanto em seu conteúdo. Por fim, através da análise exegética do relato da tentação de Jesus no deserto, constata-se que as primeiras comunidades formadas ao seu redor o perceberam tanto como profeta exemplar quanto como profeta emissário. Neste sentido, o relato se apresenta como a fusão da experiência mística, típica da profecia exemplar com as práticas ascéticas e o radicalismo ético, característicos da profecia emissária. Portanto, os discípulos e discípulas e as primeiras comunidades cristãs perceberam em Jesus um poder carismático que perpassava tanto sua vida quanto suas palavras, sendo esta a razão do grande impacto que exerceu sobre suas vidas e, por conseguinte, sobre comunidades inteiras e sobre a sociedade em geral.
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Dannhauser, Estelle Henrietta. "Jesus the prophet maps and memories /." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-09292006-135199/.

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Books on the topic "Der Prophet"

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1948-, Day John, ed. Prophecy and the prophets in ancient Israel: Proceedings of the Oxford Old Testament Seminar. London: T & T Clark International, 2010.

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Peretti, Frank E. Prophet. Cambridge: CrosswayBooks, 1992.

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Prophet. New York: Ace Books, 1993.

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Prophet. New York: Samuel French, 2006.

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Peretti, Frank E. Prophet. Wheaton, Ill: Crossway Books, 1992.

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Larson, R. J. Prophet. Minneapolis: Bethany House, 2012.

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Kaya, Rahime. Prophet Muhammad: The seal of all prophets. Clifton, NJ: Tughra Books, 2013.

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Gibran, Kahlil. The prophet. London: Studio, 1995.

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Kahlil, Gibran. The Prophet. Waiheke Island: The Floating Press, 2009.

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Kahlil, Gibran. The prophet. New York: Phoenix Press, 1986.

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Book chapters on the topic "Der Prophet"

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Yasnitsky, Anton. "Prophet." In Vygotsky, 1–16. Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315751504-1.

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Vishwas, B. V., and Ashish Patel. "Prophet." In Hands-on Time Series Analysis with Python, 375–94. Berkeley, CA: Apress, 2020. http://dx.doi.org/10.1007/978-1-4842-5992-4_8.

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Bechmann, Hendrik. "Prophet/Prophetismus." In Metzler Lexikon Religion, 70–72. Stuttgart: J.B. Metzler, 2000. http://dx.doi.org/10.1007/978-3-476-03704-6_26.

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Miskinzoda, Gurdofarid. "Muhammad, Prophet." In Encyclopedia of Sciences and Religions, 1369–76. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_730.

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Beckmann, Hendrik. "Prophet/Prophetismus." In Metzler Lexikon Religion, 1234–36. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_418.

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Hart, William David. "The Prophet." In Afro-Eccentricity, 143–75. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230118713_6.

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Esfandiari, Hossein, MohammadTaghi Hajiaghayi, Vahid Liaghat, and Morteza Monemizadeh. "Prophet Secretary." In Algorithms - ESA 2015, 496–508. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-48350-3_42.

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"PROPHET, PROPHECY." In A Popular Dictionary of Judaism, 152–81. Routledge, 2012. http://dx.doi.org/10.4324/9780203075852-15.

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"Prophet." In Futurologien, 193–207. Wilhelm Fink Verlag, 2016. http://dx.doi.org/10.30965/9783846759011_017.

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"prophet." In Dub, 94–109. Duke University Press, 2020. http://dx.doi.org/10.1515/9781478007081-014.

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Conference papers on the topic "Der Prophet"

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Yrjönen, Anton, Mika Hongisto, and Kari Kolehmainen. "PROPHET." In the 2007 international conference. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1280940.1281064.

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Zou, Xun, Wangsheng Zhang, Shijian Li, and Gang Pan. "Prophet." In UbiComp '13: The 2013 ACM International Joint Conference on Pervasive and Ubiquitous Computing. New York, NY, USA: ACM, 2013. http://dx.doi.org/10.1145/2494091.2494146.

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Wang, Shuhe, Jun Bi, Chen Sun, and Yu Zhou. "Prophet." In SOSR '19: Symposium on SDN Research. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3314148.3318050.

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Chen, Quan, Hailong Yang, Minyi Guo, Ram Srivatsa Kannan, Jason Mars, and Lingjia Tang. "Prophet." In ASPLOS '17: Architectural Support for Programming Languages and Operating Systems. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3037697.3037700.

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Li, Yun, Xin Li, Qilie Liu, and Zhanjun Liu. "E-PROPHET." In the 2009 International Conference. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1582379.1582478.

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Kennedy, Oliver A., Steve Lee, Charles Loboz, Slawek Smyl, and Suman Nath. "Fuzzy prophet." In the 2011 international conference. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1989323.1989482.

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Basu, Souvik, Suman Bhattacharjee, Siuli Roy, and Somprakash Bandyopadhyay. "SAGE-PRoPHET." In ICDCN '15: International Conference on Distributed Computing and Networking. New York, NY, USA: ACM, 2015. http://dx.doi.org/10.1145/2684464.2684492.

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Azar, Yossi, Ashish Chiplunkar, and Haim Kaplan. "Prophet Secretary." In EC '18: ACM Conference on Economics and Computation. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3219166.3219182.

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Rotaru, Ioan-Gheorghe. "Prophetic symbols in the book of prophet Daniel." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.26.

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Kleinberg, Robert, and Seth Matthew Weinberg. "Matroid prophet inequalities." In the 44th symposium. New York, New York, USA: ACM Press, 2012. http://dx.doi.org/10.1145/2213977.2213991.

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Reports on the topic "Der Prophet"

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Brinkman, David A., Kenneth H. Stavenjord, Peter C. Johnson, Anh H. Tran, and Cindy L. Gladden. Information Technology: Development Testing of Prophet Mission-Critical Software. Fort Belvoir, VA: Defense Technical Information Center, January 2003. http://dx.doi.org/10.21236/ada409379.

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Barclay, Richard, Robert Craig, and William Hugo. Development and Use of PROPHET Life Cycle Cost Model. Fort Belvoir, VA: Defense Technical Information Center, September 1993. http://dx.doi.org/10.21236/ada275998.

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Forgues-Puccio, Gonzalo. Can a Man be a Prophet in Another Land? Bristol, UK: The Economics Network, August 2009. http://dx.doi.org/10.53593/n680a.

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Morgan, David, Donald Remson, and Thomas McGuire. User’s Manual for StrmtbGen, the Stream Tube Generating Part of the FE/NETL CO2 Prophet Model, Version 2. Office of Scientific and Technical Information (OSTI), September 2020. http://dx.doi.org/10.2172/1572938.

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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.008.

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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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Morgan, David, Donald Remson, and Thomas McGuire. Conceptual and Mathematical Foundation for the FE/NETL CO2 Prophet Model for Simulating CO2 Enhanced Oil Recovery, Version 2. Office of Scientific and Technical Information (OSTI), September 2020. http://dx.doi.org/10.2172/1572936.

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Morgan, David, Donald Remson, and Thomas McGuire. User’s Manual for StrmtbFlow, the Stream Tube Multiphase Flow Part of the FE/NETL CO2 Prophet Model, Version 2. Office of Scientific and Technical Information (OSTI), September 2020. http://dx.doi.org/10.2172/1572937.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Barco, Charles T. Valuing Leadership in an Era of Prophets, Politicians, and Pugilists. Fort Belvoir, VA: Defense Technical Information Center, August 1997. http://dx.doi.org/10.21236/ada329053.

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Hoeschele, M., D. Springer, A. German, J. Staller, and Y. Zhang. Strategy Guideline: Proper Water Heater Selection. Office of Scientific and Technical Information (OSTI), April 2015. http://dx.doi.org/10.2172/1220440.

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