To see the other types of publications on this topic, follow the link: Failed prophecy.
Journal articles on the topic 'Failed prophecy'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Failed prophecy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Bader, Chris. "When Prophecy Passes Unnoticed: New Perspectives on Failed Prophecy." Journal for the Scientific Study of Religion 38, no. 1 (1999): 119. http://dx.doi.org/10.2307/1387588.
Full text
2
Berryman, Edward, and Jon R. Stone. "Expecting Armageddon: Essential Readings in Failed Prophecy." Sociology of Religion 64, no. 3 (2003): 420. http://dx.doi.org/10.2307/3712500.
Full text
3
Stone, Jon R. "Expecting Armageddon: Essential Readings in Failed Prophecy." Nova Religio 8, no. 2 (2004): 121–22. http://dx.doi.org/10.1525/nr.2004.8.2.121.
Full text
4
Stone, Jon R. "Prophecy and Dissonance: A Reassessment of Research Testing the Festinger Theory." Nova Religio 12, no. 4 (2009): 72–90. http://dx.doi.org/10.1525/nr.2009.12.4.72.
Full textAbstract:
In the fifty years since publication of Festinger's When Prophecy Fails (1956), scholars have reduced the reliability of this study to one statement, namely, that Festinger holds true if, and only if, failed prophecy results in believers actively proselytizing others. This essay takes a different tack. Rather than offer yet another modification to the Festinger thesis, it is the purpose of this essay to suggest additional lines of inquiry that have heretofore been overlooked. After an assessment of a small but representative sample of the research that Festinger has inspired, this essay will outline three alternative research trajectories that interested scholars might fruitfully follow, each related to the original focus of Festinger on prophecy and dissonance. First, dissonance seeking consonance might account for why people join prophetic movements. Second, the resolution of cognitive dissonance might be the occasion for a prophetic utterance rather than the result of a failed prophecy. Third, the existence of multiple prophets within a movement and the rivalries that result appear to heighten dissonance, sometimes undermining the confidence of committed followers.
5
Russell, Robin. "Failed intubation in obstetrics: a self-fulfilling prophecy?" International Journal of Obstetric Anesthesia 16, no. 1 (2007): 1–3. http://dx.doi.org/10.1016/j.ijoa.2006.10.002.
Full text
6
Inbari, Motti. "Messianic Movements and Failed Prophecies in Israel: Five Case Studies." Nova Religio 13, no. 4 (2010): 43–60. http://dx.doi.org/10.1525/nr.2010.13.4.43.
Full textAbstract:
This article examines several examples of messianic individuals and movements in Israel that have had to confront the failure of their predictions of imminent collective Redemption. These case studies suggest that individuals who expect Messiah's immediate coming, but who do not share this conviction with others, may experience greater freedom to reinterpret their prophecy and then proselytize a new vision of Redemption. When a small group's predictions are publicized widely and then fail, its members may find themselves facing a particularly sharp crisis of faith because of social pressure and may decide to abandon both the prophecy and group membership. Participants in large and diffuse messianic movements may become anxious when events begin to indicate that their predicted Redemption will fail, thus they are likely to adjust the prophecy and take steps to actualize it.
7
Thompson, T. Jack. "Stone (ed.), Expecting Armageddon: Essential Readings in Failed Prophecy." Studies in World Christianity 8, no. 1 (2002): 182–84. http://dx.doi.org/10.3366/swc.2002.8.1.182.
Full text
8
Houldin, Russell William. "Ontario electricity: When prophecy failed but rent collection succeeded." Electricity Journal 30, no. 3 (2017): 10–14. http://dx.doi.org/10.1016/j.tej.2017.03.002.
Full text
9
Chryssides, George. "How Prophecy Succeeds." International Journal for the Study of New Religions 1, no. 1 (2010): 27–48. http://dx.doi.org/10.1558/ijsnr.v1i1.27.
Full textAbstract:
Leon Festinger’s notion of prophecy as prediction that is liable to failure has been widely accepted in religious studies. The author argues that this understanding of prophecy is not shared by biblical scholars or by the Watch Tower Society. The article explores in detail the various calculations that the Society has used in devising its views on the last days, and how these have changed over time. Four periods of development are identified: (1) the era of founder-leader Charles Taze Russell; (2) the early Rutherford period; (3) a changed chronological system in 1935; and (4) the Society’s present-day understanding. Discussion is given to the key dates of 1914, 1918, 1925 and 1975, and to the Society’s changed understanding of the ‘generation that would not pass’ until the fulfilment of prophecy. It is argued that, although there have been failures in prophetic speculation, the changing views and dates of the Jehovah’s Witnesses are more largely attributable to changed understandings of biblical chronology than to failed predictions. For the Jehovah’s Witnesses prophecy serves more as a way of discerning a divine plan in human history than a means to predicting the future.
10
Dein, Simon, and Lorne L. Dawson. "The ‘Scandal’ of the Lubavitch Rebbe: Messianism as a Response to Failed Prophecy." Journal of Contemporary Religion 23, no. 2 (2008): 163–80. http://dx.doi.org/10.1080/13537900802024550.
Full text
11
Popławski, Błażej. "Nigeria – państwo kruche czy upadłe? Dyskurs katastroficzny w Rybakach Chigozie Obiomy." Przegląd Humanistyczny, no. 65/1 (June 11, 2021): 25–41. http://dx.doi.org/10.31338/2657-599x.ph.2021-1.2.
Full textAbstract:
The article aims to characterize the multidimensional crisis of Nigeria on the basis of the novel Fishermen written by Chigozie Obioma. Obioma, a representative of the third generation of Nigerian writers, constructs a narrative around a self-fulfilling prophecy about the annihilation of interpersonal relations, as well as the macrosocial, the political, and ecological crisis in West Africa. Finally, the ethnic and political views of Obioma in the context of the collapse of statehood in Africa are characterized.
12
Ukah, Asonzeh. "Prosperity, Prophecy and the COVID-19 Pandemic." Pneuma 42, no. 3-4 (2020): 430–59. http://dx.doi.org/10.1163/15700747-bja10010.
Full textAbstract:
Abstract One of the intractable problems of Africa is socioeconomic development. It is a “wicked problem” that has defied decades of tinkering and tweaking of economic policies and government interventions. Like many African governments that succeeded oppressive colonial governments, many religious organizations frequently promise their members the help of divine power to deliver development. African Pentecostalism, especially the prosperity variant, has been at the forefront of promising to make its members healthy and wealthy through divine means. How the theology of plenty and healing has practically improved the economic and therapeutic systems of Africa is a question of debate. Some scholars, in line with pentecostal self-representation, claim that Pentecostalism inspires development from below. This essay critiques this self-image of African Pentecostalism in the context of African economic indices and the raging and ravaging coronavirus disease pandemic. The COVID-19 pandemic presents an important challenge but also an opportunity to test the doctrines and claims of pentecostal leaders. In the attempt to cater to leaders’ economic self-interest, pentecostal responses to the pandemic have, however, been uncoordinated and have failed adequately to mobilize resources that serve its members and the larger society in their moment of needs.
13
Kravel-Tovi, Michal. "To see the invisible messiah: Messianic socialization in the wake of a failed prophecy in Chabad." Religion 39, no. 3 (2009): 248–60. http://dx.doi.org/10.1016/j.religion.2009.01.015.
Full text
14
Verhoeven, Harry. "The self-fulfilling prophecy of failed states: Somalia, state collapse and the Global War on Terror." Journal of Eastern African Studies 3, no. 3 (2009): 405–25. http://dx.doi.org/10.1080/17531050903273719.
Full text
15
STEWART-SYKES, ALISTAIR. "The Original Condemnation of Asian Montanism." Journal of Ecclesiastical History 50, no. 1 (1999): 1–22. http://dx.doi.org/10.1017/s0022046998008434.
Full textAbstract:
The object of this article is to describe the social and theological setting of primitive Montanism within second-century Asia in order to account for its appearance and its subsequent condemnation. According to an anonymous source employed by Eusebius the prophecy appeared in the middle of the second century under the leadership of a recent convert called Montanus, and the faithful of Asia gathered and condemned the movement at its outset. Clearly this is a propagandist account but we may accept its broad outlines none the less, in that there was a prophetic movement in which Montanus was a prime mover, and which failed to receive acceptance in the wider Asian Church.It should be made clear that this article restricts itself to the earliest period of the prophecy and therefore to primary sources which are directly germane to that period. These sources are both preserved by Eusebius, and consist of an unnamed writer known as the anonymous, and an otherwise unknown Apollonius. A further possibly ancient source is employed by Epiphanius, but we shall observe below that its understanding of prophecy is hardly consistent with a second-century Asian origin, whereas both the anonymous and Apollonius reveal their Asian provenance in their extant writings. Although there is a degree of bias in the presentation of the charges, we should none the less accept that there is a factual basis behind the assertions of the opponents, and that their opposition was motivated by a genuine belief that the prophecy did not conform with the tradition and the succession of the Church.
16
KRAVEL-TOVI, MICHAL, and YORAM BILU. "The work of the present: Constructing messianic temporality in the wake of failed prophecy among Chabad Hasidim." American Ethnologist 35, no. 1 (2008): 64–80. http://dx.doi.org/10.1111/j.1548-1425.2008.00006.x.
Full text
17
Cowan, Douglas E. "Confronting the Failed Failure: Y2K and Evangelical Eschatology in Light of the Passed Millennium." Nova Religio 7, no. 2 (2003): 71–85. http://dx.doi.org/10.1525/nr.2003.7.2.71.
Full textAbstract:
If the Y2K "bug" entered the collective consciousness of evangelical Christians, two principal patterns of response emerged: either evangelicals acknowledged Y2K as a problem that required the readiness and reply of Christians, but rejected it as a component of prophetic fulfillment; or they interpreted it in some measure as a fulfillment of prophecy and a part of God'splan to facilitate the endtime. For those who believed Y2K to be a part of the eschatological schema, its status as a non-event required a variety of dissonance management techniques. This article explores the methods deployed by dispensationalist Christians to manage the cognitive dissonance generated by Y2K's "failed failure." Following a brief summary of evangelical predictions regarding Y2K, I offer a typology of responses ranging from denial that Y2K had ever been a problem to declaration that the Y2K problem occurred exactly as predicted. In each response, the central organizing principles of evangelical dispensationalism hold firm, and the cognitive dissonance created by the "failed failure" is successfully managed.
18
Tinambunan, Edison R. L. "PROPHETESSES MAXIMILLA AND PRISCILLA WOMEN’S HERESIES IN THE PATRISTIC PERIOD." Studia Philosophica et Theologica 18, no. 1 (2019): 17–26. http://dx.doi.org/10.35312/spet.v18i1.20.
Full textAbstract:
On his journey, the Church faces many heresies which try to deviate the orthodoxy teaching. One of these heresies was founded by Montanus and his teaching is known as Montanism. Montanus together with Maximilla and Priscilla claimed that they were filled by Holy Spirit and called themselves as a prophet and prophetesses who had to be followed and heard. The main teaching of this heresy is the promise of the second coming of Jesus Christ, and the promise of the end of the world. This theme is always interested by many people. The reason people attracted to the teaching of this heresy is the establishment of the coming of Jesus Christ which was promised by himself. Many of their followers became disappointed, because though the promised date had passed, Jesus Christ did not come yet. The other teaching of Montanism is about prophecy of the future which actually blinded the followers. If the prophecy failed to happen, it was because of the fault of the followers who lived less ascetic life and did many sins. The Prophets of Montanism had enthusiasm given by the Holy Spirit. It made them have to be obeyed and heard. They even claimed that the absolute truth was on their hand. Therefore, the hierarchy of the Church had to submit themselves to their teaching. Maximilla and Priscilla are two false prophetesses who had great influence in the Montanism period. In this heresy time, the Church had to work hard to fight Montanism teaching and prophecy, especially to defend its orthodoxy teaching of the Church from the false prophetesses.
 
 Sepanjang perjalanan, Gereja menghadapi banyak eresi yang berusaha mendefiasikan ajaran resmi. Salah satu di antara eresi yang banyak itu dikembangkan oleh Montanus yang alirannya dikenal dengan Montanisme. Ia bersama dengan Maximilla dan Priscilla mengaku kepenuhan Roh Kudus dan menyebut diri mereka sebagai Nabi yang harus diikuti dan didengarkan. Ajaran pokok mereka adalah menjanjikan kedatangan Kristus yang mau tidak mau juga menjanjikan akhir dunia yang biasanya diminati oleh banyak orang. Salah satu alasan ketertarikan orang lebih akan ajaran eresi ini adalah penetapan kedatangan Kristus yang dijanjika-Nya, walau akhirnya banyak orang menjadi kecewa, karena waktu yang ditetapkan tidak kunjung datang. Ajaran mereka lainnya adalah ramalan masa yang akan datang yang berusaha mengelabui pengikutnya. Jika ramalan tidak terpenuhi atau tidak kunjung datang, maka kesalahan berdada di tangan para pemohon karena kurang askese dan disposisi diri tidak baik. Para nabi ini memiliki sikap antusiasme berlebihan yang menekankan peran Roh Kudus yang mereka terima. Dengan alasan ini, mereka harus ditaati dan didengarkan. Bahkan kebenaran absolut berada di tangan mereka, bahkan pemimpin Gereja sendiri harus tunduk pada pengajaran mereka ini. Maximilla dan Priscilla adalah dua nabi perempuan yang sesat. Mereka sangat berpengarauh pada periode Montanisme. Gereja harus berjuang keras pada periode mereka untuk meluruskan ajaran dan ramalan Montanisme, terlebih membela ortodox Gereja dari nabi perempuan yang palsu tersebut.
19
WEEKS, NOEL. "SEXUALITY AND THE LOST PROLETARIAT." CURRENT DEBATES IN REFORMED THEOLOGY: PRACTICE 4, no. 2 (2018): 49–62. http://dx.doi.org/10.35285/ucc4.2.2018.art3.
Full textAbstract:
Original Marxism was utopian, materialistic, and determinist. All human dynamics were explained by the dialectic or conflict between capitalists and the proletariat, with the victory of the proletariat being certain. In spite of the fact that determinism eliminates responsibility, those opposing Marxism were seen as evil. Marx’s prophecy failed, and Russian communism emerged as evil and repressive. “Western” Marxism used Freudian psychology to explain the rise of fascism. It looked for another “proletariat,” who were “oppressed.” Co-opting the 1960s social revolution, it found this proletariat in non-Europeans, women, and homosexuals. This involved accepting the genetic determinism of the fascists. All who disagree continue to be treated as evil.
20
Katho, Bungishabaku. "Idolatry and the Peril of the Nation: Reading Jeremiah 2 in an African Context." Anglican Theological Review 99, no. 4 (2017): 713–28. http://dx.doi.org/10.1177/000332861709900405.
Full textAbstract:
This article focuses on a theological interpretation of Jeremiah 2:4–8 in light of the African context. This passage is typical of many in Jeremiah where the Lord laments Israel's turn away from the Lord to serve idols. Jeremiah offers a diagnosis of what went wrong with Israel, and I seek to understand how that diagnosis might provide a key for understanding Africa's own postcolonial situation. The article examines Israel and African Christianity in parallel: the historical context, the abandonment and banalization of God in contemporary times, and the resulting failed leadership that the prophetic imagination is called to address on the basis of Jeremiah's prophecy.
21
Fawaid, Achmad. "Contesting Double Genealogy: Representing Rebellion Ambiguity in Babad Tanah Jawi." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 2 (2016): 243–60. http://dx.doi.org/10.31291/hn.v4i2.86.
Full textAbstract:
Since firstly written in 1612 until the “final version” in 1836, Babad Tanah Jawi had a special place among intellectual debates, partly, in regard with its “functions” as mythical genre, ancient prophecy, historical narrative of Java, genealogical prototype, and typical structure with previous texts. However, little attention was given to the fact that Mataram, largely depicted in Babad Tanah Jawi, is considered as having ‘problematic’ double genealogy, which partly resulted from a double familial lineage of Batara Guru and the Prophet Adam, and the synthetic power of Demak and Majapahit. This study attempts to depict a scholarly contestation of the double genealogy of Mataram and its implication on ambivalent narratives of rebellion in the text. Constructed as ex post facto in the universum of historical references, Babad Tanah Jawi seemingly takes its dual position in providing a subjectively constructed cosmology of Javanese characters and in attempting to objectively illustrate historical events. In some ways, it impacts on the way the text justified Javanese rulers by providing supernatural genesis of ancestors, and ‘purifying’ genealogical defects. The result is a distorted story of those who failed and succeeded to take over the Javanese kingdoms. The ambiguity lies on the way it has to maintain mythological genealogy of rebelling descendants and to perceive such rebellion as subversive.
22
Dein, Simon. "A Messiah from the Dead: Cultural Performance in Lubavitcher Messianism." Social Compass 57, no. 4 (2010): 537–54. http://dx.doi.org/10.1177/0037768610383372.
Full textAbstract:
The scholarly literature on millennialism commonly employs Festinger’s theory of cognitive dissonance to understand how groups deal with failed prophecy. For many years Lubavitcher Hasidim held that their spiritual leader, Menachem Schneerson—the Lubavitcher Rebbe—was the Jewish Messiah and that he would reveal himself as such, ushering in the redemption. He died, however, in 1994 without fulfilling his followers’ messianic expectations. The author presents recent ethnographic data from fieldwork among Lubavitcher Hasidim illustrating the role of ritualistic performances and modern communication media (television, radio and the internet) in maintaining a sense of the Rebbe’s continuing presence. This ritualised reaffirmation of belief—a collective experience of symbolic fulfilment—provides disappointed followers with social and psychological support to render such an experience less cognitively distressing.
23
Koehler, Jonathan J., and Caryn A. Conley. "The “Hot Hand” Myth in Professional Basketball." Journal of Sport and Exercise Psychology 25, no. 2 (2003): 253–59. http://dx.doi.org/10.1123/jsep.25.2.253.
Full textAbstract:
The “hot hand” describes the belief that the performance of an athlete, typically a basketball player, temporarily improves following a string of successes. Although some earlier research failed to detect a hot hand, these studies are often criticized for using inappropriate settings and measures. The present study was designed with these criticisms in mind. It offers new evidence in a unique setting, the NBA Long Distance Shootout contest, using various measures. Traditional sequential dependency runs analyses, individual level analyses, and an analysis of spontaneous outbursts by contest announcers about players who are “on fire” fail to reveal evidence of a hot hand. We conclude that declarations of hotness in basketball are best viewed as historical commentary rather than as prophecy about future performance.
24
Pitts, William L. "Women Leaders in the Davidian and Branch Davidian Traditions." Nova Religio 12, no. 4 (2009): 50–71. http://dx.doi.org/10.1525/nr.2009.12.4.50.
Full textAbstract:
Two women, Florence Houteff and Lois Roden, attained positions of leadership in the Davidian and Branch Davidian traditions. This article examines how they achieved, maintained, and eventually lost power. Several factors, including money, visions, and legal strategies contributed to their successes, but marriage to the founders of the two movements and the precedent of the influential female Adventist leader, Ellen White, helped to legitimate Florence Houteff and Lois Roden as leaders of their religious communities. Once they had assumed leadership roles, they proved themselves by innovative, radical, and convincing teachings based on scripture. Florence Houteff's leadership foundered on failed prophecy. Lois Roden lost leadership in a succession struggle between her son, George Roden, and Vernon Howell/David Koresh. Both prevailed briefly as leaders because of the persuasiveness of their religious authority.
25
Foss, Clive. "Byzantine Malagina and the Lower Sangarius." Anatolian Studies 40 (December 1990): 161–83. http://dx.doi.org/10.2307/3642800.
Full textAbstract:
Malagina was a place of considerable strategic importance in the Byzantine period, from the Dark Ages until the final collapse of imperial rule in Asia Minor. Frequent mentions in the sources indicate that it was a major base, a station on the route of imperial armies to the East, and the seat of the stables from which the expeditions were supplied. It had an administration of its own, and grew in importance as the Empire shrank. Although its general location, on the Sangarius river, has never been in doubt, the site has so far failed to be convincingly identified, in spite of serious attempts. Thanks to investigations in the field, it is now possible to provide Malagina with a precise location, and to identify and describe its fortress, whose remains add considerably to our knowledge of the site and its history. For the sake of completeness, these remains will be discussed in the context of what is known of the Byzantine and Ottoman history of the site.The first appearance of Malagina is in a curious text, an apocalyptic prophecy attributed to St. Methodius, but actually dating from the late seventh century. Its chronology can be determined from its forecast that the Arabs would break into Constantinople. Although that never happened, the prophecy has reasonably been associated with the great siege of 674–8. In preparation for that attack, the Arabs would, it announces, divide their forces into three parts, of which one would winter in Ephesus, another in Pergamum, and the third in Malagina. Although this provides no specific information about the site, it shows that Malagina was then considered an important military base, a likely goal for an Arab attack. It may also indicate that the place was actually taken and occupied by the Arabs on that occasion. In any case, Malagina was in existence by the seventh century.
26
Williams, Timothy. "Melancholia Becomes Electric: The Dead Mother as Prophetess of Revolution in Blok’s “Шаги Командора”". University of Bucharest Review. Literary and Cultural Studies Series 9, № 1 (2020): 53–64. http://dx.doi.org/10.31178/ubr.9.1.6.
Full textAbstract:
Aleksandr Blok's 1912 poem “The Commander's Footsteps” is a response to personal trauma and loss that points towards a collective catharsis in history, namely, the end of the feudal social order, signaled by the approach of an automobile in the night. A unique modernist re-imagining of the Don Juan legend's occult finale (the confrontation between Don Juan and the statue of the Commander he killed), written at the nadir of Blok’s personal happiness, the poem removes the elements of passion and desire to focus exclusively on the subject’s anxiety and guilt. Yet though the title of the poem famously heralds the retribution to be visited on Don Juan, the work notably omits any resolution-- beyond a cryptic prophecy that Donna Anna, Don Juan’s nemesis, victim and (within the poem’s anagrammatic structure, analyzed by V. V. Ivanov in a seminal 1982 paper) twin, will rise from the dead. The silent, ambivalent, un-dead ‘Dead Mother’ later theorized by André Green thus replaces the Phallic Mother and pre-Oedipal mother of Blok’s previous periods (preceding and immediately succeeding the failed 1905 Revolution) as the embodiment of hopes for a revolutionary cataclysm, likewise superseding the phallogocentric Law represented by the punishing patriarchal Commander.
27
Perloff, Marjorie. "The Aura of Modernism." Modernist Cultures 1, no. 1 (2005): 1–14. http://dx.doi.org/10.3366/e204110220900001x.
Full textAbstract:
Marjorie Perloff's wide-ranging essay reflects on the fate of Modernism in the twentieth century. She focuses in particular on claims that it was either elitist and authoritarian, and thus politically reactionary, or was caught up in processes of capitalist commodification, and therefore unable to resist the very alienation it diagnosed. In the period that ran from the 1960s to the early 1990s Modernism was typically seen as a failed project, which was compromised by its complicity with the bourgeois institution of art and by the reification of its art-works, seen now as the dead exhibits of a once resonant cultural moment. But it has become apparent that those who trumpeted the death of Modernism were premature with their obituary notices. Perloff traces some of the major shifts in recent critical work, and her essay questions earlier claims about Modernism's reactionary politics, anti-populism, and rejection of the everyday. She also draws attention to the non-academic interest in Modernism that is rife on the internet, where, in fulfilment of Benjamin's prophecy, the distinction between artist and public has broken down and the “pleasure of the text” takes precedence over concerns with ideology. Perloff suggests that although genres such as poems, paintings, and novels have to some extent been displaced by “differential text”, Modernism's established artefacts continue to “stay news” and to exert their strange auratic power.
28
Rosen, Lawrence. "The (Republican) Prophets Who Failed." Anthropology Now 5, no. 3 (2013): 59–66. http://dx.doi.org/10.1080/19428200.2013.11869140.
Full text
29
Sharma, Isha. "Citizens’ Reflection on Democracy and Disaster in Nepal in the Wake of the 2015 Earthquake." Dhaulagiri Journal of Sociology and Anthropology 14 (December 29, 2020): 69–78. http://dx.doi.org/10.3126/dsaj.v14i0.29759.
Full textAbstract:
On April 25, 2015, Nepal was hit by a massive earthquake. Thousands of lives were lost. Extensive damage to infrastructure and property was reported. Using 30 interviews, I firstly examine how the people survived in the early days of the disaster. Secondly, I discuss how the citizens of Nepal, perceived democracy as a political system that is still novel for them, in the aftermath of the crisis. The interviewees reflected on the government’s response to the earthquake. Evidently, the study highlights the disjuncture between the kinds of relief a democratic state is expected to provide for the citizens and the state’s actual response to the needs of the earthquake survivors. Nepal has adopted democracy since 1990, however, it has failed to deliver on its promises, and people are thus ambivalent about the system. However, in the final analysis, it becomes apparent that people are unwilling to revert back to the old autocratic system. The conclusions of the study compel one to consider certain social processes. What affects citizens’ expectations of their government in the aftermath of a major disaster is contingent upon how states have acted in normal times. The state’s response to disasters might be influenced by what citizens expect from the state in the first place, thus, leading to a self-fulfilling prophecy. Finally, a democratic society is preferred by most, and the only way for the government to be more robust is to compel the leaders to adhere to the laws and regulations and operate according: those who break the laws must be made accountable.
30
Sharma, Isha. "Citizens’ Reflection on Democracy and Disaster in Nepal in the Wake of the 2015 Earthquake." Dhaulagiri Journal of Sociology and Anthropology 14 (December 29, 2020): 69–78. http://dx.doi.org/10.3126/dsaj.v14i0.29759.
Full textAbstract:
On April 25, 2015, Nepal was hit by a massive earthquake. Thousands of lives were lost. Extensive damage to infrastructure and property was reported. Using 30 interviews, I firstly examine how the people survived in the early days of the disaster. Secondly, I discuss how the citizens of Nepal, perceived democracy as a political system that is still novel for them, in the aftermath of the crisis. The interviewees reflected on the government’s response to the earthquake. Evidently, the study highlights the disjuncture between the kinds of relief a democratic state is expected to provide for the citizens and the state’s actual response to the needs of the earthquake survivors. Nepal has adopted democracy since 1990, however, it has failed to deliver on its promises, and people are thus ambivalent about the system. However, in the final analysis, it becomes apparent that people are unwilling to revert back to the old autocratic system. The conclusions of the study compel one to consider certain social processes. What affects citizens’ expectations of their government in the aftermath of a major disaster is contingent upon how states have acted in normal times. The state’s response to disasters might be influenced by what citizens expect from the state in the first place, thus, leading to a self-fulfilling prophecy. Finally, a democratic society is preferred by most, and the only way for the government to be more robust is to compel the leaders to adhere to the laws and regulations and operate according: those who break the laws must be made accountable.
31
Rabinovich, Yakov N., and Yury N. Smirnov. "Service People of the Border Fortress on the Volga at the Beginning of Mikhail Romanov’s Reign." History 19, no. 1 (2020): 60–70. http://dx.doi.org/10.25205/1818-7919-2020-19-1-60-70.
Full textAbstract:
The Volga cities played an important role during the Time of Troubles, but the history of Samara has not been studied enough. There is practically no information about the voivodes and the garrison of Samara from 1602 to 1614. Newly discovered sources allow to correct this gap in historiography. It is known that there were 300 gunmen in Samara and 205 gunmen came to Samara from the destroyed Saratov. Despite the frequent change of power in Moscow, Samara remained loyal to the central authorities, particularly to Tsar Mikhail Romanov elected in 1613. False Dmitry II and his son Ivan (“Vorionok”) from Marina Mnishek, who failed to gain recognition in Moscow, did not receive support in Samara. The consistent identification of the Samara garrison and its commanders with the supreme authority served as a defense against internal unrest. In the face of an external threat, this factor saved Samara from the fate of Saratov and Tsaritsyn that disappeared during the Time of Troubles. Also the courage of the defenders of Samara was supported by the prophecy of Alexy, Metropolitan of Moscow, stated that the enemy would never capture this city. The article shows that in the Time of Troubles, the Samara fortress continued to be a reliable outpost on the southeastern border of Russia. The fortress had to play an important role, first of all, in the fight against internal enemies. After the liberation of Moscow from the invaders and the election of Mikhail Romanov as the Tsar ataman Zarutsky made the last serious attempt to struggle against the new dynasty in the Volga region. Before the government army went on the offensive in 1614, the rebel movement was restrained by the Samara garrison and by its voivode D. P. Pozharsky-Lopata. They also contributed to ensuring ties with the countries of the East, to the restoration of the Volga route, and eventually to the revival of national statehood. After 1614 the Samara authorities returned to “routine” duties to protect trade routes from robbers instead of fighting against the dangerous anti-government movement.
32
Tchoudinov, Alexandre. "The French in Egypt in 1798—1801: Failed Dialogue of Civilizations." ISTORIYA 12, no. 7 (105) (2021): 0. http://dx.doi.org/10.18254/s207987840015129-0.
Full textAbstract:
The article is devoted to the problem of cross-cultural interaction between the French and the Arabs during the Egyptian expedition of Napoleon Bonaparte 1798—1801. Using a comparative analysis of a wide range of French sources and Arab chronicles, the author comes to the conclusion that Bonaparte's attempt at an inter-civilizational dialogue with the Muslim population of Egypt ended in complete failure. Based on the stereotypical ideas about the Orient, common in the French literature of the Enlightenment, Napoleon tried to play in Egypt the same role that, according to the French philosophers, the Prophet Muhammad allegedly played in his time, namely, to take advantage of the “credulity” and “superstition” of the local population to subordinate it to his power. However, the Egyptians were very skeptical concerning Bonaparte's claims about the French army's commitment to Islam and his attempts to present himself as the Mahdi, the prophet of the last times. The daily practices of the occupiers, which openly contradicted the culture of Islam, completely alienated the Muslims from the French, which resulted not only in their mutual misunderstanding, but also in real hatred for each other.
33
Selvaganesh, Sahana, Subhasree R., Thiyaneswar Nessapan, Abhinav R.P., and Dimple S. "Surface Analysis Due to Implantoplasty of Failed Dental Implants Using Laser Topography - An Experimental In-Vitro Study." Journal of Evolution of Medical and Dental Sciences 10, no. 30 (2021): 2305–9. http://dx.doi.org/10.14260/jemds/2021/471.
Full textAbstract:
BACKGROUND Peri-implantitis is an inflammatory reaction surrounding the hard and soft tissues of the implant that is functional in the patient's mouth. If left untreated, this might lead to further bone loss, loosening of the implant and the ultimate failure of the implant. There are many treatment modalities that have been suggested to treat periimplantitis, but there are no set guidelines or protocols for the same. Implantoplasty seems to be a viable option for treating peri-implantitis, as it involves the smoothening of the macro geometry of the supracrestal exposed implant surface thus reducing the plaque accumulation and ultimately preventing the bacterial recolonization and preventing the implant from failure. This study was done to evaluate the smoothness and the fracture resistance of the implants treated by implantoplasty and as an effective treatment for peri-implantitis. METHODS This in-vitro study was done on 5 failed implants, in which 4 were subjected to a sequence of dental burs and prophy paste and 1 implant was kept as a control. They were subjected to laser topography analysis to determine the smoothness after implantoplasty, and their fracture resistance was also checked in Instron. RESULTS Implant no. 4 subjected to both dental burs and prophy paste was considered to be the smoothest with the laser topography of 2.049 mm compared to the control that was 3.132 mm. Also, the fracture resistance between the implants and the control was similar. CONCLUSIONS In conclusion implantoplasty is a suggested treatment option for patients with periimplantitis keeping in mind the practical difficulties of the procedure. KEY WORDS Peri-Implantitis, Implantoplasty, Dental Burs, Surface Analysis
34
Rahmawati, Huzdaeni. "IMPLEMENTASI SUMBER BELAJAR PADA ZAMAN RASULULLAH SAW UNTUK PENDIDIKAN YANG LEBIH BAIK." Jurnal Ilmiah Mahasiswa Raushan Fikr 7, no. 1 (2018): 85–93. http://dx.doi.org/10.24090/jimrf.v7i1.2208.
Full textAbstract:
The face of education in Indonesia at this time has been tarnished because of the failed products that have been produced. For example, there are many rampant corruptors around us. They are people who are highly educated,but have low conscience. Not only did the product fail, but in the process of education it also failed. We can see it from the relationship between educators, students, and parents who should support each other instead of blaming each other. Finally, education which should be a problem solver for the problems that arise, instead becomes a trouble maker in this country. This is what indicates that something is wrong with our education so far. Therefore, this paper will examine the learning resources at the time of the Prophet Muhammad SAW as a mirror of introspection for better education. As we know, the learning resources that existed at the time of the Prophet Muhammad were very limited, but could produce education that hacked into all the problems that existed in his day. This is different from the education of the present era whose learning resources are all sophisticated, but have not produced good education. With a literature review, the authors hope that writing can contribute to education in Indonesia to be even better.
35
Sensenig, Peter M. "Chariots on Fire: Military Dominance in the Old Testament." Horizons in Biblical Theology 34, no. 1 (2012): 73–80. http://dx.doi.org/10.1163/187122012x627812.
Full textAbstract:
Abstract The Hebrew Bible from Exodus to Zechariah communicates Yahweh’s deep displeasure with military self-reliance, of which the symbol is the chariot. The primary criterion of justified war in the Old Testament is trust in Yahweh’s miracle rather than in the strength of chariots and horses, for which Joshua 11 serves as a paradigm. The exodus, conquest of Canaan, failed monarchic experiment, Psalms, and prophets all emphasize God’s opposition to military technology. Not simply a matter of pride or idolatry, weapons of domination are incompatible with the radical social experiment God intends Israel to be.
36
Wessels, W. J. "Sosiale geregtigheid: ’n Perspektief uit die Jeremiaboek." Verbum et Ecclesia 13, no. 1 (1992): 80–95. http://dx.doi.org/10.4102/ve.v13i1.1049.
Full textAbstract:
Social justice: A perspective from the book of Jeremiah The whole concern for a just society, is a major issue in the book of Jeremiah. This is especially true as far as the kingship is concerned. Jeremiah 22:13-17 serves as an excellent example to explain the prophet's view on the current leader’s role in creating and maintaining a just society. In the eyes of the prophet, king Jehoiakim has failed in this respect, whereas his father Josiah is regarded as one who has knowledge of Yahweh, reflected in his just conduct.
37
Havu, Kaarlo Johannes. "Dialogue and Toleration in Juan Luis Vives’s De Veritate Fidei Christianae: Vives on Muhammad and Islam." Medieval Encounters 24, no. 5-6 (2018): 649–65. http://dx.doi.org/10.1163/15700674-12340035.
Full textAbstract:
AbstractThe article argues that Juan Luis Vives’s (1492/1493–1540) conceptualization of Islam in De veritate fidei Christianae can be placed inside the Erasmian paradigm of toleration of error. De veritate presents a fictional dialogue between a Christian and a Muslim in which the flaws of Islam are systematically traced back to the unethical nature of Muhammad. In describing the initial failure of Muhammad to grasp universal law, Vives equates the Muslim prophet with a failed legislator or a tyrant. Vives’s strategy does not save Islam but it portrays the Muslim interlocutor as a victim of an error. In the dialogue the Muslim appears as a man of good judgment, he is adopted into the sphere of dialogue but only in order to overcome his error.
38
Sanaullah, Dr, and Saeed ul Haq Jadoon. "The Targets and Motives of Orientalists Statements about Gharaneeq Story." Fahm-i-Islam 2, no. 1 (2019): 37–62. http://dx.doi.org/10.37605/fahm-i-islam.2.1.3.
Full textAbstract:
The former orientalist conceived that the Holy Quran came as a result of efforts done by prophet, but there are orientalists who believe that it was not due to the efforts by human but it came over the passage of time. Generally, the orientalists made every effort to affront the true and holy image of last prophet PBUH-the final messenger of Allah as well as the Quran, (revealed words of Allah) in a bid to create ambiguity and hurt the reliability of both. They also left no opportunity to touch and allegedly refer to as Satanic verses. Some of them who are more significant in paying heed specifically to this issue in their work are Karen Armstrong, Montgomery Watt and Maxims Robinson. According to objective of their work is to prove this fallacy that Quran does not come due to revelation from Allah. But, most famous Muslim scholars like Al-Qurtabi, Al-Radi, Qadi Ayaz and Ibn alArabi provided proofs that this is only myth and Satanic verses have no base at all. The article is focused to analyse the Orientalists views on the satanic verses and their drastic failure in upholding their objectivity pertaining to the false story. This research paper is intended to study that how they failed in proving the major objectives of the false story.
39
Fischer-Lescano, Andreas. "Torture in Abu Ghraib: The Complaint against Donald Rumsfeld under the German Code of Crimes against International Law." German Law Journal 6, no. 3 (2005): 689–724. http://dx.doi.org/10.1017/s2071832200013869.
Full textAbstract:
The thesis that, after September 11, 2001, there were categorical differences between Europe and the U.S. in their approaches to the dangers of terrorism, rests essentially on the claim that “Old Europe's” constitutional pacifism has failed. In this view, the globalpax americanahas a Hobbesian commitment to military power, and this is said to be the form adequate to realize the universal concept of peace. In principle, this is not an especially original notion. Robert Kagan, who nevertheless helped it gain a certain prominence, is merely the intellectual beneficiary of a series of classical theorists ofrealpolitikwho agreed that conflicts could, “at the end of the day,” only be settled politically and not legally. Ironically, the prophets of this thesis were confessed Old Europeans. Carl Schmitt as well as Hans Morgenthau laid the cornerstone of these forms of cosmography, insisting that, on a global level, it is not law that rules but the free interplay of state-forces.
40
Mamdouh, Muhammad Maan, and Muhammed Ibrahim Hamood. "Translating Sarcasm as Killing the Prophets and Making Fun of Them in Some Quranic Verses Into English." International Journal of Linguistics 13, no. 4 (2021): 36. http://dx.doi.org/10.5296/ijl.v13i4.18872.
Full textAbstract:
The current study concentrates on translating the rhetorical meanings of sarcasm in the Holy Quran and the translated texts in an effort to find a sort of compatibility between the two languages. It focuses on the method of sarcasm in some verses of Holy Quran in an endeavour to understand its intended meaning and clarify the variations involved in its translation into the English language. The study aims to produce some conceptions of sarcasm and take them into consideration in observing the original texts for the purpose of showing whether the translators are able to accurately translate the implicit meanings of sarcasm, based on Newmark’s Model (1988), “semantic and communicative translation”. Qualitative analysis is suitable for the purpose of the study, as it is suited for exploring people’s attitudes, opinions, beliefs, perceptions, interactions and behaviors in numerous settings and where the approach is interpretative and the data are presented subjectively rather than statistically.The study hypothesizes that translating sarcasm leads to some prospect problems for translators; one of the deductions obtained from this study is the variety of translations depending on the translator’s understanding of the meaning of the original text. The major findings that the translators have produced distinct translations depending on their understanding of the verse's meanings. In addition, in most cases, the renderings of the three translators look unsuitable because they did not display the sarcastic function as it is in the source text (ST). Consequently, the three translators broadly, failed to express the intentional ironic meaning as it is in the source text (The Holy Quran), and also could not manage to transfer the sarcastic message implied.
41
Usman, Abur Hamdi, Abu Zaki Ismail, Mohd Khafidz Soroni, and Rosni Wazir. "Rise and Fall of Development: How does Hadith Views on Economic System?" Asian Social Science 11, no. 27 (2015): 168. http://dx.doi.org/10.5539/ass.v11n27p168.
Full textAbstract:
<p>As many as 40% of the population that categorized poor people in the world on which their income less than 2 US dollar per day is the result of the existing applied economics theories and they have failed to obtain sustainability and stability condition. The economic theory that is now developed mainly use positivism approach where normative assessment dispensed. This paper attempts to re-open the history back into the 6<sup>th</sup> century, where the Prophet Muhammad (pbuh) tried to develop the economy of the state using concept taken from the hadith (prophetic tradition). This concept is the very roots of the improving Islamic economics theory nowadays that comes up to be the best alternative concept to replace upon the fail conventional theories. Qualitative approach through document analysis of relevance references as well as historical approach use to observe the economic development in the eye of hadith.<strong></strong></p>
42
Nazir, Muhammad, та Dr Shabbir Hussain. "تطبیقات علم اصول الفقہ اور سیرت النبیﷺ". rahatulquloob 3, № 2(2) (2019): 53–62. http://dx.doi.org/10.51411/rahat.3.2(2).2019.204.
Full textAbstract:
Human life is a combination of two things i.e. body and soul. In this modern era the major concern of a man is working hard for physical comfort and prosperity. Despite this, the social life has failed to seek such comfort and prosperity because its spiritual needs are not being fulfilled thoroughly. For that purpose Islam has provided guidance in the form of way of living of Holy Prophet (PBUH). An important aspect of seretah al-Tayyiba is to extract the solution of modern prob-lems in the light of principles of Islamic Jurisprudence. Through his own life and by educating his companions. He (PBUH) taught people how to solve their contemporary matters if they don’t find the solution in Quran and Sunnah. In this way the life of Holy Prophet (PBUH) is a practical training in addition to being the final authority for all humanity, through which both this world and the Here-after can be achieved. Especially, the modern issues like cloning, human organs transplantation etc. can be resolved through principals of Islamic jurisprudence. In this regard, the thorough research study of principals of Islamic jurisprudence is compulsory for the training and guidance of human beings. In Islamic studies the early scholars of Sunni school of thought have done a great deal of work but the modern scholars have made less progress. On the contrary, the ancient scholars of Shia school of thought worked very less on this subject while their modern scholars are working a lot on principles Islamic jurispru-dence. Therefore regarding modern issues we also can get benefit from their efforts.
43
Farmer, A. Corn. "The Myth of A. S.: A Conjectural History or Fable." History of Economics Society Bulletin 9, no. 1 (1987): 85–88. http://dx.doi.org/10.1017/s104277160000404x.
Full textAbstract:
Once upon a time, economists possessed an Anonyomous Saint, who will be called “A. S.” for short. Like most patron saints, A. S. provided economists with the theme that guides their lives–the idea that the desire for advancement comes to us in the womb and drives us until we are in the tomb. This fundamental conception was elaborated upon in a book entitled, with prophetic anticipation, WoN. That economists have failed to apply the self-interest thesis to the saint himself only serves to illustrate the adage about prophets being without honor in their own country. As a capable administrator, a sound committee man, an astute seeker of patronage and a professor of rhetoric to boot, A.S. was surely aware of all the worldly and literary ways of establishing a reputation. I will try to examine A.S.'s life by using the much neglected method of conjectural history–a form of writing that believes it justifiable to reconstruct history from rational conjectures, in this case the motives of men, when facts are not to be found. A set of mythical footnotes for this fable of mine is available; to obtain these, readers have merely to prove that they are about to sue for libel.
44
Landy, Francis. "Strategies of Concentration and Diffusion in Isaiah 61." Biblical Interpretation 7, no. 1 (1999): 58–86. http://dx.doi.org/10.1163/156851599x00245.
Full textAbstract:
AbstractThis article analyses the rhetorical strategies of Isaiah 6 and their relationship to the paradoxical commission to speak so that the audience should not understand. In particular, I look at strategies of concentration and diffusion, how the chapter directs attention to the prophet and his initiatory experience, and directs attention away from the vision of God, the moment of encounter, and the consciousness of the people. I divide the chapter into three parts (w. 1-4, 5-8, 9-13), respectively characterized by divergence, convergence, and divergence again. In the third part, the rhetorical technique is more complicated, in that the centrifugal dynamic is reinforced by failed attempts at focus. Throughout, synecdoche is the preeminent instrument both for directing attention to the participants and away from them. In the last verse, there is a shift from metonymy to metaphor as the principal poetic device, and thus a transference from a narrative, historical paradigm to a diffused alterity. The chapter is thereby decentred; since it is generally regarded as a key chapter in the book of Isaiah, the book itself is unstable. I conclude by discussing the commission as a model for the reading process, and wondering whether the metaphorical equivalence of fullness and emptiness subverts the entire rhetorical structure I have delineated.
45
Mir, Mustansir. "Why Did the Egyptian Noblewomen Cut Their Hands? Amīn Aḥsan Iṣlāḥīʾs Interpretation of Qurʾān 12:31". Religions 12, № 8 (2021): 619. http://dx.doi.org/10.3390/rel12080619.
Full textAbstract:
Sūra 12 of the Qurʾān, Joseph, tells the story of the prophet Joseph. He is bought as a slave by an Egyptian high official, whose wife—tradition calls her Zulaykhā—makes an unsuccessful attempt to seduce him, and is ridiculed by her peers for her failure to do so. She invites them to a banquet, hands them knives, and presents Joseph before them. Upon seeing him, the women cut their hands with the knives they are holding (Qurʾān 12:31). According to the generally accepted exegetical view, they do so because they were so awestruck by Joseph’s beauty that they did not know what they were doing and accidentally cut their hands while thinking that they were cutting some food item, like fruit. Amīn Aḥsan Iṣlāḥī differs from this view. He argues that the women wished to succeed where Zulaykhā had failed, and, unable to persuade Joseph in the beginning, they threatened to kill themselves if Joseph would not listen to them, and, to convince Joseph that they were serious in carrying out the threat, they deliberately cut their hands with knives. This article gives details of Iṣlāḥīʾs interpretation of the Qurʾānic verse in question and discusses how that interpretation calls for re-evaluating some crucial aspects of the Qurʾānic story of Joseph.
46
Erdem, Ekrem. "Principles of an Economic Life Based on Halal Gain in the Light of Prophet’s Teachings." Turkish Journal of Islamic Economics 8, no. 2 (2021): 553–70. http://dx.doi.org/10.26414/a167.
Full textAbstract:
Earning through halal means is very important for a Muslim because it is not only required for his sustenance but is also an important part of his religion practice. Muslims must not escape a life based on hardwork and should not depend on charity to survive. They must instead put in effort to earn regular income since God has provided man with the means to seek providence through His resources. Thus, Muslims should not be involved in dodgy activities, but should actively participate in trade. However, trade must be conducted with honesty. It is always wise to seek the middle path in earning a living by neither neglecting worship nor being too greedy. Accumulating wealth does not make a person happy and in fact, can bring about his ruin if he neglects zakat and charity or usurps the rights of others. Unfortunately, in this age, Muslims show impassivity towards earning income using Islamic modes; whether in producing, trading, or working for oneself or on the behalf of others. Such individual weaknesses of Muslims lead to occasional and unjustified accusations on Islam. Indeed, the problem is not in Islam, but Muslims who have failed to apply its teachings to their lives- the basic motivation of this study. For this reason, this study intends to reveal and interpret the teachings of the Holy Prophet (pbuh) about halal earnings that are the guidelines for maintaining a moral economic life by making use of authentic books of hadith.
47
Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i2.1855.
Full textAbstract:
The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the imposition of one religious tradition on another, but as modern faith promoted by many political leaders eager to offer an alternative to religion. For many years, Muslim secularists looked at religion with contempt and tried to use their political authority and commanding social positions to undermine religion and religious sentiment. Most recently, however, secular leaders have had to step back from their anti-religion posture in the face of the rising tide of religion in Muslim societies. Still, secularism and the secular state are widely associated with corruption, intolerance, and authoritarianism because of the archaic and bankrupt manners by which the selfproclaimed prophets of secularism in the Muslim world have exercised their power.
 But while secularist excesses have led to its retreat before a newly founded religious spirit in the Muslim world, the new religiosity, in its effort to compensate for secularist extremism, is in danger of committing its own excesses. Finding a creative space between the stagnant traditionalist outlook and the dogmatic and power-prone attitude of many Muslim ...
48
Brelinski, Tim. "MEDON MEETS A CYCLOPS?ODYSSEY22.310–80." Classical Quarterly 65, no. 1 (2015): 1–13. http://dx.doi.org/10.1017/s0009838814000573.
Full textAbstract:
ὣς φάτο, τοῦ δ’ ἤκουσε Μέδων πεπνυμένα εἰδώς·πεπτηὼς γὰρ ἔκειτο ὑπὸ θρόνον, ἀμφὶ δὲ δέρμαἕστο βοὸς νεόδαρτον, ἀλύσκων κῆρα μέλαιναν.So [Telemachus] spoke, and wise Medon heard him; for he had crouched down and was lying under a chair, and had wrapped around himself the newly flayed skin of an ox, avoiding grim death. (Od.22.361–3)Immediately following the death of the suitors, near the end ofOdyssey22, we witness three scenes of supplication in quick succession. The first and unsuccessful suppliant is Leodes, the only suitor to survive, albeit briefly, theMnesterophonia. The second and third suppliants, respectively, are the bard Phemius and the herald Medon. Leodes pleads directly with Odysseus for his life, citing his previous conduct, that he had said or done no wrong to the women of the household. He also claims that he had actually attempted to keep the suitors' bad behaviour in check, an assertion corroborated by the narrator's own words (21.146–67). Odysseus rejects Leodes' plea and decapitates the prophet, putting a sudden end to his supplication (22.310–29). After this failed supplication, Phemius nervously considers either seeking refuge at the altar of Zeus Herkeios, located in Odysseus' courtyard, or directly supplicating Odysseus. He chooses the latter and also appeals to Telemachus as witness that he sang for the suitors only under compulsion (330–53). Telemachus intervenes and Medon, who overhears Telemachus' plea for mercy on behalf of Phemius and Medon, suddenly jumps up, throws off the ox hide under which he has escaped notice, grasps Telemachus by the knees, and asks the young man to vouch for and save him from Odysseus too (354–77).
49
Musthofa, Musthofa. "KEHIDUPAN SUFISTIK PADA PONDOK PESANTREN BIBAH{RI ‘ASFARA’ SANANREJO, TUREN, MALANG." Cendekia: Jurnal Kependidikan dan Kemasyarakatan 12, no. 2 (2016): 239. http://dx.doi.org/10.21154/cendekia.v12i2.227.
Full textAbstract:
Abstract: The study is about Sufi’s life in Bibahri Asfarah Islamic boarding school, Sananrejo, Turen, Malang. This study was conducted to understand how the sufi’s life in associated with the life prior boarding school stay, how the method to the sufi’s life, hal (circumstance of mind when practicing) and gayah (ending circumstance of lives after practice) is. This study employs a phenomenological approach. The methods of data collection are documentation, interviews, observation, and triangulation. Data analysis methods use several steps such as data reduction, data display and conclusion (verification). The students of the boarding school consist of students with diverse life backgrounds. Which are mapped into three categories namely al-Fussaq, Al-Fusyl, and Al-Abriya. The first category, Al-Fussaq, consists of ex-drug addict, alcohol drunk, and those who are disobedient to parents. The second category, Al-Fusyl, consists of those who are failed in either family or economy. While the third category, Al-Abriya, consists of former employees or alumni from the other boarding schools. The method to the sufi’s life with the practices performed which are mapped into two kinds namely inward and outward practices. The inward practices include salawat (prayer for the prophet), istigosah (mass prayer), Asmaul Husna (reciting names of God), Yaseen recital. The outward practices include traveling, cleaning the Islamic boarding school environment, installing paving and ornaments, making bricks, taking care of animal, becoming a secretary and treasurer of the boarding school. Those practices are called riadah. The soul circumstances (ahwal) while performing those practices could be described that they feel muhasabah (introspective), wusul (pure), happy, excited, hauf (fearful) and raja’ (hopeful). Meanwhile, after performing those practices the students experience new life changes that they feel happy, joyful, faithful, true, peaceful, pure, convinced, modest, ascetic, and sincere.
50
Haque, Muhammad M. "Islam and the Abolition of Slavery." American Journal of Islam and Society 24, no. 2 (2007): 119–21. http://dx.doi.org/10.35632/ajis.v24i2.1553.
Full textAbstract:
This book delves into Islam and its connection with slavery in historical andetiological terms by presenting the synthesis in an almost axiomatic mannerthat “slavery has always been a part and parcel of the basic core and a centraltenet of Islam.” The author relies on various scholarly sources, including theQur’an and the hadiths, with the bulk of information coming from non-Islamic sources. Providing quotes from various scholars (e.g., Lewis, Muir,Berlioux, Hughes, Garrett, Margoliouth, Roberts, and DeJong) (pp. 16-17),Clarence-Smith brings out of a set of synergistic syllogisms on the assumptiveplane that the Qur’an failed to eliminate slavery, that removing this practicewould shake the faith itself, that the Prophet was totally unaware of theconcept of abolition as an idea as well as in practice, and, importantly, thatthe whole Islamic social structure with its attendant system was based on atype of slavery associated with the organization of the harem.Hence, from the author’s point of view, Islam in essence kept slaverywithin a massive infrastructure and played a negligible role in its demise.Moreover, the system was abolished mostly due to western effort rather thanany purely religious guidelines or impetus. This organized form of slaveryincluded singing girls, concubines, common soldiers from the ranks of warcaptives as well as non-war captives, cannon fodder, bond maidens, haremguards, and chattel similar to livestock – collectively often reaching into themillions. While there were examples of slaves rising to the position of amir,such instances are exceptions and extremely rare.The author defends his argument’s basic propositions in eleven highlycondensed chapters. The first chapter, “Introduction,” basically details hiscentral thesis with supporting arguments, including the intensity of the slavesystems as highlighted above. The concluding segment, “Envoi,” outlinesthe current responsibilities of different religious groups for a greater cooperationand unity toward the process of slavery’s final elimination and apologizingfor past misdeeds ...