Relevant bibliographies by topics / Mayan Prophecy

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Academic literature on the topic 'Mayan Prophecy'

Author: Grafiati
Published: 11 December 2022
Last updated: 24 January 2023

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Journal articles on the topic "Mayan Prophecy"

1

Bradley, Adam. "Our Mayan Prophecy." African American Review 44, no. 4 (2011): 570–73. http://dx.doi.org/10.1353/afa.2011.0056.

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2

Campion, Nicholas. "The 2012 Mayan calendar prophecies in the context of the western millenarian tradition." Proceedings of the International Astronomical Union 7, S278 (January 2011): 249–54. http://dx.doi.org/10.1017/s1743921311012671.

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AbstractThe 2012 Mayan calendar prophecies have attracted considerable popular interest, thought little academic attention. Following the papers presented in the 2012 Session at the conference, I suggest that the ‘2012 phenomenon’ is the latest in a historic series of millenarian movements that form an established part of Christian culture. The 2012 prophecies, while Christian in neither tone nor affiliation, may be contextualised within secularised versions of western millenarianism as a whole. My purpose is to create a framework for analysis, placing the 2012 phenomenon within a wider cultural milieu and analysing its texts. I suggest that Karl Popper's paradoxical theory of historicism and activism, and the model of pre-versus post-millenarianism, may both provide means of analysing competing forms of 2012 prophecy.
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3

MacLeod, Barbara. "The God's Grand Costume Ball: a Classic Maya prophecy for the close of the thirteenth Bakˈtun." Proceedings of the International Astronomical Union 7, S278 (January 2011): 231–39. http://dx.doi.org/10.1017/s1743921311012658.

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AbstractIn the favored correlation between the Mayan and Gregorian calendars, a time period of a little over 5125 solar years will be completed on the winter solstice of 2012. While numerous Classic Maya hieroglyphic texts feature the previous closing of this era in 3114 BCE, only one text—Monument Six of Tortuguero, Tabasco, Mexico—mentions the future event. The portion of the monument describing the event is damaged, and previous attempts to decipher this part of the text have been inconclusive. These have inadvertently led to popular and far-flung millenniarian speculations about ancient esoteric knowledge. The whole of Tortuguero Monument Six—an exquisite piece of Classic sculpture and literature—addresses the fundamental relationship between royal charter, warfare, captive sacrifice, appeasement of the gods, the ordering of time, and the stability of society for posterity. The author and her colleagues—employing high-resolution photos and great attention to script detail—have brought to light a more accurate interpretation of the damaged text. The results of this effort suggest a distant future ceremony of investiture for a deity of deep-time transitions whose reflexes can be seen in indigenous community celebrations of highland Guatemala.
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4

Hudaya, Hairul. "TAKHRIJ AL-HADITS TENTANG PERALATAN MAKAN NABI SAW." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 15, no. 2 (October 10, 2016): 127. http://dx.doi.org/10.18592/al-banjari.v15i2.842.

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For the Muslims, the position of the Prophet Muhammad is not only transmitting the revelations, but also explaining and realizing them in all aspects of his life. Therefore, the description of how and what he ate is included as parts of the hadith. Nevertheless, the practice of hadith can not be separated from the assessment of the quality of these hadith. The results showed that the hadith associated with the Prophets tableware and Food is authentic both from its sanad and matan. The Hadith can be understood as a form of the humble life style of the prophet. This attitude fits with what is said in the Qur'an and the Hadiths
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5

Muhammad, Muhammad Thaib. "Syu'aib a.s dalam Perspektif Al-Qur'an." Jurnal Ilmiah Al-Mu'ashirah 17, no. 2 (July 30, 2020): 163. http://dx.doi.org/10.22373/jim.v17i2.9104.

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Syu'aib a.s is one of the prophets mentioned ten times in several surahs in the Al-Qur'an al -Karim. His full name is Syu'aib bin Maikiil bin Masyjur ibn Madyan, the son of Prophet Ibrahim a.s and his mother was the son of Prophet Lut a.s. He was sent to Ahlu Madyan who had deviated from the religion of Abraham a.s. Ahlu Madyan lives in a fertile area near the bay of Aqabah. Ahlu Madyan cheated on the scales and did damage to the face of the earth. When Syu'aib a.s delivered his message inviting Ahlu Madyan to return to the true religion, they refused the invitation with great arrogance and humiliation. Even asked Syu'aib to bring something down from the sky and asked Syu'aib a.s to stop preaching. If it doesn't stop they will take it out with the believers from their village. As a result of Ahlu Madyan's denial and arrogance, Allah lowered the heat for seven days, then brought a black cloud so that they took shelter under it. Ahlu Madyan thought it would rain. But Allah sent down a rain of fire and a strong wind so that all of them died lying in their homes. That is how Allah SWT destroyed Ahlu Madyan.AbstrakSyu’aib a.s adalah salah seorang nabi yang yang disebut dalam Al-Qur’an al –Karim sebanyak sepuluh kali dalam beberapa surat. Nama lengkapnya Syu’aib bin Maikiil bin Masyjur ibnu Madyan Anak Nabi Ibrahim a.s dan Ibunya adalah anak Nabi Luth a.s. Beliau diutus kepada ahlu Madyan yang sudah menyimpang dari agama Ibrahim a.s. Ahlu Madyan tinggal di sebuah wilayah yang subur dekat teluk Aqabah. Ahlu Madyan melakukan kecurangan dalam timbangan dan melakukan kerusakan di muka bumi. Ketika Syu’aib a.s menyampaikan dakwah mengajak Ahlu Madyan kembali kepada agama yang benar, mereka menolak ajakan tersebut dengan penuh kesombongan dan penghinaan. Bahkan meminta Syu’aib untuk menurunkan sesuatu dari langit serta meminta Syu’aib a.s untuk berhenti berdakwah. Jika tidak berhenti mereka akan mengeluarkannya bersama orang beriman dari desa mereka. Akibat dari keingkaran dan kesombongan Ahlu Madyan tersebut, Allah menurunkan kepanasan selama tujuh hari, kemudian mendatangkan awan hitam sehingga mereka berteduh dibawahnya. Ahlu Madyan menyangka hujan akan turun. Akan tetapi Allah menurunkan hujan api dan angin kencang , sehingga semua mereka mati bergelimpangan di rumah mereka masing-masing. Begitulah Allah SWT menghancurkan Ahlu Madyan
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6

Safitri, Eka, Muhammad Fatih Abdurrahman, Putri Fajriatin Qona'ah, and Wahyu Nur Aini. "The Leadership of the Prophet: The Role Model of Today's Leaders." Matan : Journal of Islam and Muslim Society 3, no. 2 (July 30, 2021): 156. http://dx.doi.org/10.20884/1.matan.2021.3.2.4445.

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In fact, every human being is a leader, either for himself or for others. The nature of leadership is closely related to a leader. Leadership is a trait that can influence, move or encourage others to achieve a predetermined goal. The essence of leadership in Islam leads a servant to true servitude to Allah. In Islam, a leader must be an example for his group, such as the Prophet Muhammad saw. The personality of the Prophet Muhammad saw. as a leader is exemplary because of his toughness which is not affected by the circumstances of the surrounding community which are still ignorant. This study aims to analyze the leadership style of the Prophet Muhammad that can be applied today. The data collection technique used reading and note-taking techniques and the data were analyzed using a qualitative descriptive. From the results of this study, it can be explained that the leadership style of the Prophet Muhammad that can be applied today is a democratic attitude. This study concludes that the Prophet Muhammad is a role model for leaders, even today leaders should apply the leadership style of the Prophet Muhammad who is religiously democratic.
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7

Basid, Abdul. "Kritik Terhadap Metode Muhammad Al-Ghazali Dalam Memahami Hadits Nabi Muhammad SAW." KABILAH : Journal of Social Community 2, no. 1 (October 12, 2017): 1–35. http://dx.doi.org/10.35127/kbl.v2i1.3079.

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Abstrak: Metode Muhammad al-Ghazali dalam memahami Hadits Nabi Muhammad Saw yaitu, Muhammad al-Ghazali tidak mau mempergunakan hadits âhâd dalam menetapkan akidah, masalah akidah harus berdasarkan keyakinan, dan bukan pada dugaan. sesuatu yang dhanni tidak layak untuk diamalkan dan dijadikan hukum, serta penelitian hadis pada kritik matan. kajian Muhammad al-Ghazali terhadap Hadits Nabi menitik beratkan pada kritik matan, dalam arti mengkaji otentisitas sebuah matan hadis dan mengungkap makna (memahami hadis Nabi). Kata Kunci: Metode, Hadits Abstract: The method of Muhammad al-Ghazali in understanding the Hadith of Prophet Muhammad SAW, Muhammad al-Ghazali did not want to use the hadith of âhâd in determining aqidah, aqidah problem should be based on belief, and not on suspicion. something dhanni not worthy to be practiced and made law, and research hadith on criticism matan. Muhammad al-Ghazali's study of the Prophet's hadith emphasizes the criticism of matan, in the sense of examining the authenticity of a hadith matan and revealing the meaning (to understand the hadith of the Prophet) Keywords: Method, Hadith
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8

Usman, Ermawati. "Paradigma Pemahaman Hadis." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 17, no. 1 (August 12, 2021): 119–43. http://dx.doi.org/10.24239/rsy.v17i1.707.

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The scholars look for formulas and strategies to explain the meaning of hadith. Many methods, techniques and approaches are offered by hadith scientists to pave the way for understanding hadith so that hadith which is a product of the past can be kept up to date and become a guide for Muslims who are rahmatan lil alamin. To obtain a comprehensive understanding of the matan of hadith, one way is to have knowledge of the form of matan used by the Prophet Muhammad in the expression of hadith. The forms of hadith expressions referred to are Jawamil kalim, tamsil, ramzi, qiyas and conversational forms, which are the privileges of the Prophet Muhammad in conveying hadith. The five features are adapted to the case faced by the Prophet Muhammad, and cannot be focused on a particular hadith. Thus, the language of the Prophet's da'wah has a meaning value package in conveying parables and symbolic expressions for friends' questions. The expression in the form of matan, can be one of the tools in understanding hadith. This paper will describe the traditions that have the forms of matan which contain the five styles of language above, by presenting several examples that are elaborated on the thoughts or understandings of the hadith scholars.
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9

Hadi, MA Sofwan. "Makna Semiotik Kisah Mimpi Raja dalam Surat Yusuf ayat 43 – 49." AN NUR: Jurnal Studi Islam 14, no. 1 (June 24, 2022): 44–61. http://dx.doi.org/10.37252/annur.v14i1.214.

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The purpose of this study was to find out the interpretation of the story of the King's dream in Yusuf verses 43 - 49 with Charles Sander Pierce's semiotic analysis. This study used a literary reception research method, namely reader acceptance. The problem that would be examined about the Qashas al-Qur'an/story, was the preaching of the Qur'an about matters of the past people, previous prophecies (prophecy) and events that had occurred. Data collection techniques used literature study. The results showed that the study of the king's dream interpretation in Yusuf verses 43-49 with Charles Sander Pierce's semiotic analysis was as follows. Sign was a king dreamed about seven fat cows being eaten by seven skinny cows and also seven green and dry stalks. The object was that Prophet Yusuf gave the interpretation of the king's dream and the sign user (interpreter) was the reader's interpretation of the dream interpretation by presenting images for easy understanding. About the sentence "Wa Sab'a Sunbulatin Khudrin." It mean seven green grains (wheat), seven green stalks, mayang, stalks (rice), that the word Sunbulatin was in the form of a general sentence, and not ma'rifat. While the sentence khudrin was the nature/na'at of Sunbulatin. So Sunbulatin Khudrin was the green stalk means staple food.
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10

Wessels, André. "Prophet without Honour. F.S. Malan: Afrikaner, South African and Cape Liberal." African Historical Review 44, no. 2 (November 2012): 175–77. http://dx.doi.org/10.1080/17532523.2012.739776.

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Books on the topic "Mayan Prophecy"

1

Douglas, Da. The Mayan prophecy 2012: The Mayan calendar and the end of time. New York: Fall River Press, 2009.

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2

Pinchbeck, Daniel. 2012: The year of the Mayan prophecy. London: Piatkus, 2007.

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3

The Aquarians: An ancient Mayan prophecy -- a modern phenomenon. Lincoln, Neb: iUniverse, 2008.

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Whitehouse, Jock. Ledge of Quetzal, beyond 2012: A magical adventure to discover the real promise of the Mayan prophecy. York Beach, Me: Weiser, 2009.

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2012 & the Mayan prophecy of doom: A definitive guide to the mythology and science behind the 2012 prophecies. Palmdale, Calif: Windham Everitt Publishing, 2012.

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Los signos fatídicos de las profecías mayas. [Mexico]: Gobierno del Estado de Yucatán, 2011.

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Larga vida al sol. México, D.F: Random House Mondadori, 2011.

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Prophecy of days. Woodbury, Minn: Flux, 2010.

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Bonewitz, Ra. Maya prophecy: Discover what 2012 holds for you. London: Piatkus, 2008.

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Bonewitz, Ra. Maya prophecy: Discover what 2012 holds for you. London: Piatkus, 2008.

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Book chapters on the topic "Mayan Prophecy"

1

Dowd, Anne S. "More Than Smoke and Mirrors." In Maya E Groups. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054353.003.0016.

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The relationship of social organization to architectural standardization in Maya cities sheds light on urban planning and political structure–specifically changes in cultural complexity. What does variability in standardized E Group architecture tell us about diversity in Maya society, especially insofar as it concerns religion? Temporal variability in archaeoastronomical alignment patterning shows shifts from earlier Preclassic (1000 BCE-250 CE) horizon-based solar solstice/equinox calendar dates to Classic Period (250-950 CE) examples emphasizing zenith passage, possibly based on interaction with people from Teotihuacán. Data from temples and specialized architecture associated with E Groups have the potential to show how sites differed from one another regionally in the way religious institutions formed around calendar keeping and solar celebration. Trends in the construction of E Group complexes though time and across space are related to the tempo and mode of internal cultural developments, such as emerging bureaucracies, hallmarks of complexity related to occupational specialization. Building elaboration in religious precincts, such as increasing temple room size, number, and relative proportion relates to the expansion or contraction of priesthoods responsible for the seasonal festivals and other public (investiture) or private (prophecy) ceremonies in Maya centers.
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O'Connell, Robert L. "Upon This Rock: The Technological Revolution and the Prophet Mahan." In Sacred Vessels, 39–71. Routledge, 2019. http://dx.doi.org/10.4324/9780429305283-3.

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"Place, Power, and Prophecy: Ritual Space and Speech among the Yucatec Maya from Colonial Time to Present Time." In Devising Order, 103–21. BRILL, 2013. http://dx.doi.org/10.1163/9789004240032_007.

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