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Journal articles on the topic 'The prophet'
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1
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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GORDON, R. P. "Where Have All the Prophets Gone? The "Disappearing" Israelite Prophet Against the Background of Ancient Near Eastern Prophecy." Bulletin for Biblical Research 5, no. 1 (January 1, 1995): 67–86. http://dx.doi.org/10.5325/bullbiblrese.5.1.0067.
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Abstract While the phenomenon of the "disappearing prophet" has become a feature (indeed function) of some modern approaches to Israelite prophecy, at the same time the profile of Syro-Mesopotamian prophecy has been becoming increasingly clear, and there are now definite cognates for the basic Hebrew word for "prophet". Against this background it is argued that, though eighth century prophets like Amos and Hosea may not have been much interested in the title "prophet" (and not surprisingly, when the cognate term was used for non-Israelite prophets), they nevertheless saw themselves functioning as such. No single aspect of Israelite prophecy marks it out as distinct from its near eastern cultural equivalents; its obvious distinctiveness derives from Israel's unique perception of God.
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Ullah, Aman, and Bakht Shed. "The Scientific Analysis and Study of Methods of the Prophetic Preaching in Context of the Holy Quran." Fahm-i-Islam 3, no. 1 (June 30, 2019): 87–102. http://dx.doi.org/10.37605/fahm-i-islam.3.1.6.
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The main feature and distinction of Prophet Muhammad SAWS, Prophethood is his preaching the humanity and invitation towards the religion of Islam. Allah sent him as the last of his prophets. His preaching of the religion is an eternal argument which shows that the message of the Prophet is the last, his prophecy is the last and that the religion Islam is the eternal rule for mankind. The principles and methods of preaching adopted by the Holy Prophet SAWS are studied here in this research “The Scientific Analysis and Research of Prophetic preaching methods in context of the Holy Quran”. The research shows that these principles and methods of preaching are the eternal source of guidance for all of the human beings. These are the methods by which we can preach and spread the religion, Islam throughout the world.
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Amit, Yairah. "A Prophet Tested: Elisha, the Great Woman of Shunem, and the Story's Double Message." Biblical Interpretation 11, no. 3 (2003): 279–94. http://dx.doi.org/10.1163/156851503322566723.
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AbstractOn casual reading, the story of Elisha and the Shunammite appears to belong to the genre of prophetic legends in praise of the prophets. A closer look, however, reveals marked differences between this story and the usual laudatory tales from the lives of the prophets, and places it in quite a different category. Though Elisha performs miracles—showing that he possessed super-human powers—the story exposes his limitations and human errors. It is, therefore, not so much a laudatory story as one of development. In a development story the miracles are meant not only to impress the prophet's surroundings and the readers of the story, but also to teach the prophet a lesson and to imply to the readers that although he possesses super-human powers, the prophet is only a human being with the failings of his kind. In other words, the prophetic stories of development have a double ambivalent message, and this article attempts to answer the question; what is the purpose and the importance of this complicated message, or of this elaboration of the story.
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_, Sulistiawati tia, and Danial Hilmi. "EDUCATION MANAGEMENT PERSPECTIVES PROPHET IBRAHIM." (الطموحات ) EL-THUMUHAT 2, no. 1 (April 23, 2020): 14–24. http://dx.doi.org/10.25299/elthumuhat.2019.vol2(1).4508.
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It is important to emulate the education management perspectives prophet Ibrahim, where management of education has existed since the time of the prophets and the nature of management has existed and has grown naturally since the existence of this life. We first learned management from the time of the Prophet Adam to the time of the Prophet Muhammad. Here researchers focus more on the education management perspectives prophet Ibrahim. As mentioned in the Qur’an, it is emphatic that God established the Prophet Ibrahim with the nickname as "Father of the Prophets" which is a role model for Muslims to navigate life in this world. On the other hand prophetic management is a management model that is encouraged by the values of the Qur'an and the values exemplified by the Prophet directly. In fact, the elements of management have been described in the Qur'an through symbols such as the caliph, and also the hadith of the Prophet. One of them is the self-image of the Prophet Ibrahim through the nature of: honesty, trustworthy, truth, delivery of intelligence, compassion, patience, example, and democracy. So it should be from us to follow every step of his journey.
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Graybill, Rhiannon. "Elisha's Body and the Queer Touch of Prophecy." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 1 (January 21, 2019): 32–40. http://dx.doi.org/10.1177/0146107918818042.
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When we talk about prophecy, we often focus on words or deeds—on what the prophets say, or on their performance of miraculous acts. The Elisha narratives, however, repeatedly direct attention to the prophet's body. This body is frequently deficient, powerless, or insufficiently masculine. And yet it is in these moments that Elisha's body is most effective and even powerful. This article surveys key moments in Elisha's embodiment, including the incident with the boys at Bethel (2 Kgs 2:23–25), the restoration of the Shunammite's son (2 Kgs 4:8–37), and the life-giving powers of the prophet's bones after his death (2 Kgs 13:20–21). An analysis of these texts suggests that Elisha's body is non-normative and even queer, and that his success as a prophet depends on his movement outside of normative masculine embodiment. Understanding the prophet Elisha requires understanding the prophet's body; understanding the prophet's body, in turn, opens a world of meanings and possibilities of its own, with particular significance for feminist and queer hermeneutics.
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Sabet, Amr. "Prophet Muhammad." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 141–44. http://dx.doi.org/10.35632/ajis.v33i1.894.
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For those seeking solace from the trepidations of this world, Prophet Muhammad:The Sultan of Hearts is a thoughtful work of reflection and comfort.This two-volume comprehensive narrative of enchanted times recollectingthe “Prophetic” summoning introduces the readers to Prophet Muhammad’ssīrah (biography) within a lucid and flowing stream of emotion. More thansimply an effort to record events, stating who said what and did what basedupon whose narration, as many of the traditional biographies tend to do, thiswork infuses events with meanings and feelings. As the authors indicate, thepurpose is not to speak about the Prophet, but to “let him be observed in hisown actions” (p. xvi), creating thereby an “awareness” of his life not as a solefigure, but “in connection with his companions” in order to “present a lifemodel that has been miraculously constructed” (p. xvi).This sīrah is not about reinterpreting events. In fact, a great deal of whatit says falls back on the earlier and primary biographies of such figures as IbnHisham, Ibn Sa‘d, Ibn Kathir, Ibn Abd al-Barr, and al-Tabari, as well as thenine Sunni canonical Hadith collections (p. xvii). Its claim to novelty is notdue to this “synthesis” alone, but more to its focus on the Prophet’s life in societyas a member of that society, rather than on the wars in which he engaged,as if those events were the most significant aspects of his mission (p. xiii).The authors’ intention, as they put it, is not simply to speak about the Prophetin their own descriptions, but rather to observe him in his own actions. Hismulti-dimensional personality is brought forth not only as a Prophet, but also ...
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Ghanem, Ibtissem. "نماذج من الأساليب النبوية وعلاقتها بالأساليب التدريسية المعاصرة." Imtiyaz : Jurnal Pendidikan dan Bahasa Arab 3, no. 2 (December 22, 2019): 1. http://dx.doi.org/10.29300/im.v3i2.2589.
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The current research paper aims to identify the Prophet’s Mouhamed (PBHU) characteristics and styles and its relation into contemporary teaching methods by mentioning examples from his Prophetic Tradition (Sunnah) .The study was limited to the Prophet's Mouhamed methods in the field of education as: problem solving, conceptual maps and brainstorming. One of the findings said that the Prophet Mouhamed (PBUH) drew the basic principles of contemporary teaching methods, and his Prophetic Tradition is rich with different teaching methods which consequently should be used for identifying and applying other methods in the field of education.
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Hoseini-Pour, Seyed Mohammad, and Mohammad Movahedian Attar. "A study of the Qur’anic Mutashābihat of the Surah Yūnus." International Journal of Multicultural and Multireligious Understanding 8, no. 12 (December 11, 2021): 320. http://dx.doi.org/10.18415/ijmmu.v8i12.1722.
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One of the Mutashābihatbetween the stories of the prophets (PBUH) is the reasons for the departure of Prophet Yūnus(AS) from his people in the Holy Qur'an, among which there are two main views: First, it is due to misdiagnosis and violation of divine rights; and secondly, he considers it completely acceptable and in line with his divine missions. In this article, we have tried to explain the Mutashābihat (i.e. similarities) about Prophet Yūnus in a descriptive and analytical way, as well as in a critical approach. To do this, we first examined the Muḥkamatof the prophets in the Qur'an, and then the specific Muḥkamat of Prophet Yūnus. The Muḥkamat discussed in the context of the verses in question were also analyzed. As a result, it has been proven that, contrary to what most people think of Prophet Yūnus as a sin or abandonment of the better act in the outrageous departure of his people and his affliction as a result, his anger and his optimistic view was praiseworthy, and what happened to him at sea has been a divine affliction and a ground for his promotion. But his confession to oppression was an acknowledgment of the inherent poverty toward God and a reference to his previous worships and that he wished he had performed such acts of worship in his past life. God's command to the Last Prophet not to be like Prophet Yūnus is to show the superiority of the Last Prophet’s position over other great prophets, and it is never a sarcasm to Prophet Yūnus.
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SNODGRASS, KLYNE. "Prophets, Parables, and Theologians." Bulletin for Biblical Research 18, no. 1 (January 1, 2008): 45–77. http://dx.doi.org/10.2307/bullbiblrese.18.1.0045.
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Abstract This article addresses three questions concerning parables: Why did Jesus teach in parables? What classification of parables should be used? And how should theology be done from the parables? Parables were used effectively by the OT prophets, and Jesus used parables because he came as a prophet with a prophet's agenda. Søren Kierkegaard's discussion of indirect communication provides a basis for a more effective classification system than Adolf Jülicher's fourfold system. The prophetic use of parables and the classification system provide a basis for thinking about how theology is done from the parables.
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Hayat, Dr Munazzah. "انسانی معاشرہ کے باہمی تعلقات پر مبنی مذہبی ہم آہنگی کے نبوی اصول." rahatulquloob 3, no. 2(2) (December 10, 2019): 136–50. http://dx.doi.org/10.51411/rahat.3.2(2).2019.210.
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All the teachings revealed in the preceding Holy books before Holy Prophet assumed prophethood were elaborated by the Prophet’s lifestyle. Prophet’s (SAW) Sunnah is a living interpretation for all the good deeds inscribed in the Holy books.Ethics is the core belief that was common among all the religions. Therefore, it is not surprising that all the prophets, including the first Prophet Hazrat Adam till the seal of prophets, Prophet Muhammad, preached truth ,justice, and equality.In the present day, arrogance, income inequality, social categorizations, violence and intolerance are the main reasons for the downfall of a society.Prophet Muhammad advised against haughtiness and arrogance from his time. He preached equality and also forbade arrogance while also stating that divisions among the humans should be minimizes in order to maintain peace. In the present day, religious violence and intolerance is the reason for corruption and dissension. During his lifetime when the Muslim community was formed, Prophet demonstrated that for a peaceful society, it was extremely essential to be receptive, tolerant and generous towards Non-Muslims while also giving the non-Muslims the freedom to practice their own religions freely.The following article analyses the basic factors that play an important role in the formation of a peaceful and harmonious society in the light of Seert un Nabi.
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Rodan, Martin. "Constantin Brunner und das prophetische Judentum." Aschkenas 29, no. 2 (November 1, 2019): 351–67. http://dx.doi.org/10.1515/asch-2019-0019.
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Abstract Constantin Brunner studied Judaism from a multitude of sources. The originality of his interpretation of Prophetic Judaism is based, however, on his philosophical concept of »spiritual thinking«, one of the three faculties of his »Fakultätenlehre«. True biblical prophets in the tradition of Moses should, according to Brunner, therefore be considered as »spiritual« geniuses. In his view, the Bible is a collective work of Jewish prophetism which includes Jesus as a late-born prophet. The three traditional monotheistic religions, on the other hand, are seen as more or less distorted versions of Prophetic Judaism. The article discusses Brunner’s approach to authentic biblical prophecy, based on words and acts of Jeremiah, Esaias, Amos and other prophets, focussing on the sources of their prophetic inspiration and on their role in the society of their time. Brunner argues that Prophetic Judaism could play an important role even today by challenging the values of our time.
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Kiemeneij, Ferdinand, and Gerard J. J. Boink. "The PROPHET-II’s Prophecy." JACC: Cardiovascular Interventions 9, no. 19 (October 2016): 2000–2001. http://dx.doi.org/10.1016/j.jcin.2016.07.036.
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Mirza, Younus Y. "The Islamic Mary: Between Prophecy and Orthodoxy." Journal of Qur'anic Studies 23, no. 3 (October 2021): 70–102. http://dx.doi.org/10.3366/jqs.2021.0479.
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This article traces the medieval debate over the potential prophecy of the Islamic Mary (or Maryam). The debate is initiated by the Andalusian exegete and scholar Ibn Ḥazm (d. 456/1064) who argues that women, most importantly Mary, could be prophets because they were spoken to directly by God or His messengers. The argument is continued by al-Qurṭūbī (d. 671/1273), who makes a special case for Mary’s prophecy because the angel Gabriel is believed to have come close to her and ‘breathed’ his spirit into her. Mary is, furthermore, he asserts, one of the greatest prophets because she accepted God’s will without any question or scepticism. However, the argument that Mary was a prophet was refuted by the Damascene exegete Ibn Kathīr (d. 774/1373), who argued that Mary was not a prophet but rather truthful and righteous ( ṣiddīqa) according to the Qur’an. He bases his position on the fact that the Qur’an does not term any woman a prophet, and that she did not follow the path of those named as prophets, who called their people to a particular mission and cause. Ibn Kathīr’s argument eventually won the day as his tafsīr has become, in modern times, the most widespread and popular of all Qur’an commentaries.
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Togarasei, Lovemore. "The 'Birth' of a Prophet: Andrew Wutawunashe's Break from the Reformed Church in Zimbabwe (Formerly Dutch Reformed Church)." Exchange 35, no. 2 (2006): 215–25. http://dx.doi.org/10.1163/157254306776525717.
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AbstractThe examples of Old Testament prophets like Amos show that the call to prophecy is a life changing experience. This paper demonstrates that by looking at the 'birth' of Andrew Wutawunashe as a prophet. It opens with a brief history of the life of Wutawunashe showing how he was 'called' from pursuing university education to founding the Family of God church. It then discusses the possible reasons that led Wutawunashe to break from the Reformed Church in Zimbabwe. Although several reasons are suggested it is concluded that chief among them was his claim to prophetic inspiration.
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Feisal, Abdul-Rauf. "Can We Become Walking Qurans?" Illuminatio 2, no. 1 (May 17, 2021): 302–18. http://dx.doi.org/10.52510/sia.v2i1.24.
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As Muslims, we are taught that we are to follow the Prophet’s Sunnah, his precedent and praxis. The first steps we learn on how to do this is to pray as he did, give the zakāh as generously as he did, fast as he did, perform ḥajj and ʿumrah as he did; that is, by performing the rituals of the faith.
Clearly, following the Prophetic Sunnah involves more than just the physical performance of our rituals. Achieving excellence in following the Prophetic Sunnah was something that the early Muslims sought to achieve. It is revealed in the ḥadīth of a tābiʿī (a person of the generation after the Prophet’s generation who was either too young when the Prophet died or born just after his
death) who, wanting to know more about how the Prophet was like, went to his widow Aisha and asked her. Her response was that the Prophet was effectively a ‘Walking Quran.’
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Al-Kharbouli, Assist Inst Walaa K. Ibrahim. "The Influence and Persuasion in The Prophet Muhammad's (peace blessings be upon him) Style." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 222, no. 2 (November 6, 2018): 411–56. http://dx.doi.org/10.36473/ujhss.v222i2.410.
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The goals of the paper: This paper aims at recognizing the following:
1-the pedagogical methods of the prophet Muhammad (peace be blessings upon him) in influence and persuasion.
2-the pedagogical methods of the prophet Muhammad (peace and blessings be upon him) in influence on the individuals and how to direct them educationally and adjust their delinquent behavior. The Findings of the Paper
It is very important to identify the prophetic educational principles with their study and application especially when the prophet succeeded to find a great generation that led the whole humanity to the path of security and stability after it was in wrongdoing, delusion and deviation.
This study comes to support the educator so that he up-brings of himself and to know the educational principles of the prophet (peace be upon him) in the influence and persuasion in guiding and adjusting their delinquent behavior. In this frame of getting away from the from the correct understanding of the truth of the prophetic biography through his principles of persuasion of the educator and influencing them accompanied by the prophet's behavior who was a Quran walks on earth. Besides, the absence of the sound principles and getting away from the correct approach of the prophet (peace be upon him) in his followers was the motivation after this research paper The Influence and Persuasion in the Prophet Muhammad (peace be upon him) Style. It intends to show and find a suggested formula to make use of the prophet's style in education to uplift our youths to the level of the righteous predecessors (may Allah be pleased with them) in the prophetic age or close to it. I pray to Allah the almighty to grant me the success and rectitude.
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Siquans, Agnethe. "“She Dared to Reprove Her Father:” Miriam’s Image as a Female Prophet in Rabbinic Interpretation." Journal of Ancient Judaism 6, no. 3 (May 14, 2015): 335–57. http://dx.doi.org/10.30965/21967954-00603004.
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This article discusses rabbinic references to Miriam’s prophetic speaking and the question of her value as a female prophet. The focus is on specific passages in the Babylonian Talmud Sotah and Exodus Rabbah and their portrait of Miriam as a female prophet. Other rabbinic texts add some further aspects to this picture. In contrast to the biblical accounts in Exod 2 and 15, the rabbinic texts transfer Miriam’s prophecy to her childhood and focus on Moses alone. Furthermore, Miriam’s prophecy is restricted to family affairs and the birth of children, in particular Moses’s birth. She is elaborately depicted as a motherly and caring midwife. Rabbinic interpretations of Num 12 criticize her speech as improper for a woman. Thus, Miriam’s image as a female prophet in rabbinic texts remains ambivalent, estimating her role as a prophet and, at the same time, criticizing her as a woman and restricting her to the “female” sphere of family and care.
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Emeraldien, Fikry Zahria, Rahma Sugihartati, Dwiki Iqbal, Qhoirun Annisa, and Putri Ardelia. "The Implementation of Prophetic Values to Maintain Journalist Professionalism." Proceedings of International Conference on Da'wa and Communication 3, no. 1 (November 11, 2021): 1–15. http://dx.doi.org/10.15642/icondac.v3i1.482.
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Campus journalism is a place for students to develop their potential in the journalism field. Students who are agents of change not only provide quality news but also provide moral value in the news production process. Quality news can be raised through the role of a journalist in writing news (information). Prophetic journalism is a journalistic concept taken from the nature of the prophets. In this paper, we examine the application of the concept of prophetic journalism –journalism that imitates the prophetic characteristics of the Prophet Muhammad– among campus journalists. Prophet Muhammad is known for his four characteristics: siddiq (delivering accurate information), amanah (trustworthy as a source of information), tabligh (delivering information in its entirety), fathanah (a journalist is required to be smart in revealing the truth of the news). The data from this study is the result of observations from the daily life of the researcher when carrying out the news production process with other campus journalists ranging from electronic media (radio & television), print, and online. The results of this study indicate that campus journalists at UIN Sunan Ampel Surabaya apply prophetic journalism well. By implementing the prophetic characteristics of the Prophet Muhammad when carrying out journalistic activities, journalists can maintain the professionalism of journalists. By using ethnographic research methods or commonly referred to as field research, researchers make observations as the main data and are equipped with in-depth interviews with several campus journalists. We also propose the nature of Prophet Ibrahim to be incorporated into the concept of prophetic journalism as well. Prophet Ibrahim is known for the story of his courage to seek the truth and reveal it when everyone was against it. This courage is important in supporting journalistic activities among students and professionals.
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Moore, Rickie. "The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah." Journal of Pentecostal Theology 15, no. 2 (2007): 155–72. http://dx.doi.org/10.1177/0966736907076334.
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AbstractContrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.
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Ihwan, Muhammad. "Studi Analisis Ijtihad Rasul SAW dalam Kitab Ijtihad Rasul SAW." Istidlal: Jurnal Ekonomi dan Hukum Islam 2, no. 2 (October 2, 2018): 164–78. http://dx.doi.org/10.35316/istidlal.v2i2.115.
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This research aims to find out the views of the scholars about the ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW by Abdul Jalil Isa and to find out the description of the actions of the Prophet Muhammad which was considered ijtihad. The type of research is used by qualitative research. The data obtained were clarified and analyzed according to the topic of discussion. From the results of the data collection and analysis can be concluded that are: 1) The Preception of the scholars about ijtihad of the Prophets in the book of Ijtihad al-Rasul SAW are divided into three. Firstly, Abu Ali al-Juba'i argued that the Prophet did not carry out jihad, both in legal matters (sharia) and worldly affairs in. Secondly, Ibn Hazm, Ibn Taymiyyah and Kamal al-Hummam argued that the Prophet had jihad, both in the affairs of the Shariah and world affairs in. Thirdly, Qadhi Iyadh and Ibn Khaldun argued that the Prophet did not carry out jihad in the Shari'ah region, the Prophet only had jihad the in area of world affairs. This difference of opinions are based on the third approach in concluding the Prophet's ijtihad; 2) The act of the Prophet Muhammad SAW which was considered ijtihad in the book of Ijtihad al-Rasul SAW was that there were two, namely: The first, the act which turned out to be wrong then by the Shari was straightened out, and secondly, his decision was not followed by his friend.
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Rossi, Benedetta. "Reshaping Jeremiah: Scribal strategies and the prophet like Moses." Journal for the Study of the Old Testament 44, no. 4 (May 29, 2020): 575–93. http://dx.doi.org/10.1177/0309089219862802.
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The prophet like Moses, announced in Deut. 18.15, is placed in a lineage of prophets and ends up as an announcer of Moses’ Torah (e.g. 2 Kgs. 17.13). Deut. 34.10-12 questions this idea by establishing Moses as the unsurpassable prophet. The view of the prophet like Moses as a link in a prophetic chain changes accordingly. By means of three examples (Jer. 1.7cd.9d; 30.2; and 32.16-25), the article will show how the Book of Jeremiah develops the depiction of Jeremiah as the prophet like Moses in response to Deut. 34.10-12. The reshaping of Jeremiah can be ascribed to a scribal enterprise, aimed at creating a substitute for Moses, with the underlying aim of legitimising the promise of the new covenant (31.31-34). Unexpectedly, however, this text has been met with an underwhelming inner- and extra-biblical reception; the last paragraph will suggest a possible answer to what seems a curious paradox.
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Aliu, Akilu Muhammad, and Adibah Abdul Rahim. "The Misrepresented Claims Of David Samuel Margoliouth On Prophet Muhammad’s Miracles: A Critical Evaluation." Ulum Islamiyyah 24 (August 2, 2018): 1–10. http://dx.doi.org/10.33102/uij.vol24no0.57.
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This paper attempts to evaluate the misrepresented claims of the Western orientalist, David Samuel Margoliouth on the miracles of Prophet Muhammad (p.b.u.h). Like most Christian scholars, Margoliouth claimed that only Biblical prophets wrought a number of miracles to validate their truth, and Prophet Muhammad (p.b.u.h) possessed no miracle including the Qur’an. To justify his claim, Margoliouth asserted that even the Qur’an clearly points out that the Prophet (p.b.u.h) was never given any miracle, and hence, Muslims’ claims that he performed many physical miracles were just inaccurate and groundless. In attempt to evaluate the misrepresented claims of Margoliouth, this paper examines his main evidences and observations. At the same time, it deliberates a critical investigation of historical Islamic data about the miracles of Prophet Muhammad (p.b.u.h) in order to point out the validity of those miracles. Based on the historical facts, it can be justifiably claimed that Margoliouth’s rejection of Prophet’s miracles was part of his misrepresentation of Islam.
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Valentine, S. R. "Prophecy after the Prophet, albeit lesser prophets? The Ahmadiyya Jama’at in Pakistan." Contemporary Islam 8, no. 2 (February 20, 2014): 99–113. http://dx.doi.org/10.1007/s11562-014-0293-z.
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Kõiva, Mare. "Estonian Prophets of the Twentieth Century." Yearbook of Balkan and Baltic Studies 4 (December 2021): 269–97. http://dx.doi.org/10.7592/ybbs4.11.
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Compared to famous Estonian prophets of the eighteenth and ninteteenth centuries who have left a deep mark on culture, prophets of the twentieth century have received less attention. This paper accordingly examines four prophets of the twentieth century: Aleksander Toom (Habakkuk II), Aleksei Aav (Seiu, Orthodox), Karl Reits (market place prophet, Protestant) and Priscilla Mändmets (1939-2003, global prophet, Protestant). Three of them belonged to the Brethrens congregation, while the fourth, Aleksei Aav, was Orthdox. The paper explores how upheavals in political and social life, including secularization, influenced these prophets, as well as the events in their lives that led them to become prophets. Among the main features of their activities, such as healing diseases through prayer, in our cases disseminating visions and the word of God, making doomsday predictions and predicting national or international disasters were the most important. The prophets were all literary prophets who prophesise in writing, they used to alternate between oral and written prophecy. An interesting aspect is the visions and their explanation by means of biblical passages, or the use of these passages in daily dialogues with other people.
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Zaprulkhan, Zaprulkhan. "Epistemology of Reconstruction of Prophetic Thinking Methodology In The View of Musa Asy'arie." KALAM 13, no. 1 (June 30, 2019): 25–48. http://dx.doi.org/10.24042/klm.v13i1.3978.
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Prophet Muhammad besides being a leader and statesman, he was also a great thinker. Aside from being a master educator, he was also a rational-transcendental thinker. But not many of us are able to see the Prophet Muhammad in the aspect of his thinking. In the perspective of Musa Asy’arie, the most important aspect for us to emulate in the Prophet Muhammad is his aspect of thought. When we are able to emulate the dimensions of the Prophet's thinking, we will be able to apply the method of prophetic thinking. This paper raises several epistemological questions: What is the meaning of prophetic thinking? How is the epistemology of reconstruction prophetic thinking in the perspective of Musa Asy’arie? This study uses philosophical and historical approach. It is found that in the view of Musa Asy’arie prophetic thinking is transcendental rational thinking by uniting between aspect rational and spiritual aspects. While the epistemology of prophetic thinking is a systemic integrative thinking process between transcendental awareness and scientific methodological and technological thinking in order to find God's laws that can produce knowledge, science and technology. This paper will elaborate epistemology of reconstruction of prophetic thinking metodology in the view of Musa Asy’arie.
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Kim, Daewook. "The Old Prophet’s Deceit, Jeroboam’s Golden Calves and the Disobedience of the Man of God (1 Kgs 12:25-13:34)." Vetus Testamentum 69, no. 3 (July 8, 2019): 490–97. http://dx.doi.org/10.1163/15685330-12341360.
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AbstractThis paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by exploring the similarities and differences between the characters, and examining related passages. After this examination, the following conclusions are arrived at: first, because of the old prophet’s deceit and the disobedience of the man of God, the true and false prophets are not clearly distinguished in the narrative; second, the comparison between Jeroboam and the old prophet reveals that disobedience, which is equated with idolatry, is more evil than false prophecy; and third, Yhwh’s prohibitions, which are associated with Jeroboam and the man of God, serve the rhetorical purpose of denunciating Jeroboam’s innovations and stressing obedience to Yhwh, that is, an adherence to Mosaic law. Consequently, the Mosaic law, which condemns idolatry, is seen to be more important than prophecy.
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Ziaoddin Olyanasab, Sayyid, and Husain Jalaei Nobari. "The Reasons of the Prohibition of the Marriage of the Prophet's Wives after his Demise." International Journal of Multicultural and Multireligious Understanding 7, no. 6 (July 2, 2020): 80. http://dx.doi.org/10.18415/ijmmu.v7i6.1739.
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Describing the status of the Prophet's (PBUH) wives as Nisā al-nabī (نساء النبی), the Holy Qur'ān considered their remarriage after the Holy Prophet (PBUH) as tormenting, and severely forbids it. The present study aims to examine the reasons of the Prohibition of the marriage of the Prophet's (PBUH) wives after his demise, and explain the philosophy behind this decree of God based on Qur'ānic, narratives, and historical, social and intellectual reasons. In this study, the data were collected through a library research method and were analyzed using a descriptive-analytical method. The detailed study of the data indicated that those willing to marry the Prophet's (PBUH) wives did not respect dignity and status of the Prophet's (PBUH). In addition, after marrying the Prophet's (PBUH) wives, they could politically, socially, morally, and theologically abuse their status out of selfishness and adventure. Therefore, in addition to preserving the Prohibition of the prophecy, Qur'ān limited the possibility of personal identification of some people through affinity with the Prophet (PBUH) and prevented the possible slips. Moreover, his wives' denial of getting divorced after the elevation of the Qur'ānic verse 33: 53, indicates their self-sacrifice, appreciating the honor of continuing their marriage to the Prophet (PBUH) as well as maintaining the spiritual achievements of their matrimonial lives.
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Demichelis, Marco. "The Khatim an-Nabiyyin (The Seal of the Prophets) and Its Inclusive Abrahamic Perspective: Muhammad and ‘Isa ibn Maryam in Dialogue." Religions 12, no. 1 (December 23, 2020): 4. http://dx.doi.org/10.3390/rel12010004.
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“Muhammad is not the father of any one of your men; he is God’s messenger and the Seal of the Prophets: God knows everything.” (33:40). The deconstruction of the concept of “the Seal of the Prophets” through identifying its different spiritual-historical meanings is particularly important and partially analyzed through an inter-religious methodological approach. If indeed the Prophet Muhammad is undoubtedly the last of the prophets in order of time in the Abrahamic tradition, and thus in a literal sense “the Seal of the Prophets”, the background of the 7th-century pre-urban Hijaz reflects a different cultural-economic and historical development in comparison with the Mediterranean-Mesopotamian basin. This article aims to reflect on the meanings that “the Seal of the Prophets” assumed in the Qur’anic verse 33:40, as the adoption of different narratives to establish an Abrahamic prophetic continuity with a clear emphasis on Islamic–Christian dialogue; the significance of these meanings reflects the opportunity for reciprocal understanding between the two most important global religions and their awareness of prophets and prophecy, i.e., on relations with God, the pact with human beings and eschatological predictions.
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Ibrahim, Zakyi. "A Prophet or a Messenger." American Journal of Islamic Social Sciences 26, no. 1 (January 1, 2009): 20–46. http://dx.doi.org/10.35632/ajiss.v26i1.373.
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This paper probes specific questions in the Qur’an on various prophetic phenomenon (e.g., the purpose of revelation to prophets/messengers, the question of sending them, and the meaning of book/scripture) in order to ascertain whether or not the popular theories on their essence have valid Qur’anic support. It hypothesizes that the major conclusions on this subject have no solid Qur’anic evidence, that prophets and messengers are one and the same person, and that the Qur’an uses both terms interchangeably. Specific treatments of the questions (heavily dependent on the Qur’an) are preceded by their simple depiction in a diagram. Fresh attempts are made to redefine the terms prophet and messenger. I begin by reviewing the conclusions of al-Mawardi, al-Qadi ‘Iyad, Ibn Taymiyyah, and Abu Bakr al-Jaza’iri, all of whom have, in what came to be extremely popular concepts, distinguished between prophets and messengers. Following suit, the ideas of some leading western scholars on this subject (e.g., A. J. Winsinck, Joseph Horovitz, and Willem A. Bijlefeld) are also reviewed and assessed.
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Ibrahim, Zakyi. "A Prophet or a Messenger." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 20–46. http://dx.doi.org/10.35632/ajis.v26i1.373.
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This paper probes specific questions in the Qur’an on various prophetic phenomenon (e.g., the purpose of revelation to prophets/messengers, the question of sending them, and the meaning of book/scripture) in order to ascertain whether or not the popular theories on their essence have valid Qur’anic support. It hypothesizes that the major conclusions on this subject have no solid Qur’anic evidence, that prophets and messengers are one and the same person, and that the Qur’an uses both terms interchangeably. Specific treatments of the questions (heavily dependent on the Qur’an) are preceded by their simple depiction in a diagram. Fresh attempts are made to redefine the terms prophet and messenger. I begin by reviewing the conclusions of al-Mawardi, al-Qadi ‘Iyad, Ibn Taymiyyah, and Abu Bakr al-Jaza’iri, all of whom have, in what came to be extremely popular concepts, distinguished between prophets and messengers. Following suit, the ideas of some leading western scholars on this subject (e.g., A. J. Winsinck, Joseph Horovitz, and Willem A. Bijlefeld) are also reviewed and assessed.
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Schellenberg, Annette. "An Anti-Prophet among the Prophets? On the Relationship of Jonah to Prophecy." Journal for the Study of the Old Testament 39, no. 3 (March 2015): 353–71. http://dx.doi.org/10.1177/0309089215577593.
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Keith, Pierre. "Jeffrey Stackert, A Prophet Like Moses: Prophec." Revue des sciences religieuses, no. 89/3 (July 1, 2015): 393. http://dx.doi.org/10.4000/rsr.2650.
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Balogh, Csaba. "Isaiah’s Prophetic Instruction and the Disciples in Isaiah 8:16." Vetus Testamentum 63, no. 1 (2013): 1–18. http://dx.doi.org/10.1163/15685330-12341093.
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Abstract Isa 8:16 is considered a key reference regarding the formation of the book of Isaiah and the role of prophetic disciples in this process. This article argues, however, that originally this verse had a more limited significance. The instruction to which v. 16 refers is to be identified with vv. 12-15 rather than an early ‘book’ of Isaiah. The expression ‘the instructed ones’ (of YHWH rather than the prophet) is applied to the prophet’s audience. This term reflects Isaiah’s characteristic view of prophesying as an act of instruction and prophecy as a form of teaching, and it does not presuppose the existence of any prophetic school. The view that sealing the instruction would allude to preserving prophetic teaching for the posterity is discounted here in favour of understanding the symbolic act as a metaphor from the legal sphere refering to authentication, with no inherent temporal significance.
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Grey, Jacqueline. "Female Prophetic Traditions in the Old Testament." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 70–82. http://dx.doi.org/10.1163/17455251-bja10013.
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Abstract This article explores the tradition of female prophets in the Old Testament utilizing Isaiah’s woman (Isa. 8.1-4) as a case study. First, it discusses the general evidence for a female prophetic tradition in the Old Testament, locating it in the broader ancient Near East context. It then focuses on examples of women prophets within the Old Testament to demonstrate the role of female prophets in shaping national life and politics despite the gender limitations of women in ancient Israelite society. Following this broader discussion, a case study of Isaiah’s wife is presented to explore her function and role as a prophet. In particular, the role of hannevi’ah as a possible mother within the prophetic guild is examined. Finally, the implications for the Pentecostal community are considered, focusing on retrieving the role of prophetic mothers to function alongside prophetic fathers.
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Engammare, Max. "Calvin: A Prophet without a Prophecy." Church History 67, no. 4 (December 1998): 643–61. http://dx.doi.org/10.2307/3169846.
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Only a few months after Calvin's death, August 1564 to be precise, Theodore Beza composed a preface for the posthumous French edition of Calvin's commentary on the book of Joshua: it took the form of a brief biography of the reformer. Describing the death of Calvin, Beza recalled the sadness that invaded Geneva on the announcement of the death of the prophet of God: “The following night, and the day after as well, there was much weeping in the city. For the body of the city mourned the prophet of the Lord, the poor flock of the Church wept the departure of its faithful shepherd, the school lamented the loss of its true doctor and master, and all in general wept for their true father and consoler, after God.”
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Gunawan, Yehuda Indra, and Herman Pakiding. "“MOPHETH” - TINDAKAN PROFETIS MAKNA SIMBOLIS Dan Relevansinya Bagi Gereja Masa Kini." Shift Key : Jurnal Teologi dan Pelayanan 10, no. 1 (June 30, 2020): 16–25. http://dx.doi.org/10.37465/shiftkey.v10i1.71.
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Symbolic prophetic action is one method of delivering God's message to His people by means of the prophet. It can be used as a social and theological criticism, which brings a good change in Israelites’ life. Hoped that this research can answer the question which is relevant to the symbolic prophetic action carried out by the Old Testament prophets for the church today. Socio-religious questions used to describe classical to modern social theories. The "trinity of sociology" form the basis in taking action to prevent symbolic prophetic actions. The results show that some of the symbolic prophetic actions that quote the word "mopheth" are the prophets themselves who become "omens" coming to God's judgment on Israel for rebellion to visit God.
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Gabriel, Garang Kuol. "Christ’s Seer Office in the South Sudanese Context." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 4, no. 1 (September 20, 2021): 1–11. http://dx.doi.org/10.35544/jjeoshs.v4i1.38.
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Christ's Seer Office (CSO) has a hotchpotch of controversies encompassing it. Among these polemical trajectories that obtains in these controversies is the African’s prophetic office. This is certainly due to the close parallelism that CSO matches the prophetic office of Christ. In the South Sudanese context, some African communities view Christ as a magician, medicine practitioner, or a traditional healer. This misconception should not be taken lightly. It needs a deeper introspection from the African Christian theologians, as the concerned communities may abandon the church and revert to their ancestral shrines for worship. The Nuer in South Sudan has embraced prophet Ngundeng as their Christ just because of some similarities that exist between Christ’s Seer Office and Ngundeng. This article fully reconnoitered the two prophetic offices by comparing them by using the principle of Nexus mysteriorum and Analogia entis to enhance the Nuer understanding of Christ. In its findings, this article reveals Christ as a prophet; the whom all the Old Testament prophets prefigured in their speeches and actions. Moreover, the study concluded that Jesus is Nuer’s Ngundeng par excellence.
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D'Angelo, Mary Rose. "Re-membering Jesus: Women, Prophecy, and Resistance in the Memory of the Early Churches." Horizons 19, no. 2 (1992): 199–218. http://dx.doi.org/10.1017/s0360966900026220.
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AbstractIn the search for a feminist christology, Rosemary R. Ruether has proposed the vision of Jesus as prophet and the tradition of spirit christologies as sources. This essay proposes combining prophetic and spirit christologies, re-membering Jesus as a prophet within a prophetic movement, as a sharer in the spirit with its women and men prophets. It asks the reader to make two major shifts in envisaging Jesus' career: first, to shift the locus of the spirit from the person of Jesus to the reign-of-God movement within which he acted; second, to see the preaching of God's reign as alternative not to the teaching of the “scribes and Pharisees” but to the imperial rule. These two shifts can help us to revise the question, “Can a male savior save women?” asking instead whether, in the spirit, [we who are] women can liberate ourselves from but also with our memories of Jesus.
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Al-Khazraji, Nidaa Hussain Fahmi. "Self-insertion as discursive and core-identity of Gibran's Al Mustafa." Linguistics and Culture Review 6 (January 16, 2022): 354–67. http://dx.doi.org/10.21744/lingcure.v6ns2.2118.
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This paper studies the core identity of Al Mustafa (the chosen) in Gibran's book The Prophet (1923) as an individual property by investigating its discursive features as revealed in the words and deeds of the participants in the discourse. The study deals with how Gibran refers to the protagonist and how this portrayal reflects on the identity of the writer. It examines how the prophet refers to himself, his worries and needs, how the interlocutors address him in the discourse, and finally how the telling of the ongoing actions leads to the perception of Al-Mustafa as a prophetic figure. The results show that the source of the power of such a discursive identity is neither nature, nor certain established institutions, but the people of Orphalese themselves (the participants in the discourse), plus those readers of Gibran's book who discern a prophetic figure in his words. The process through which these power works is that of “recognition”, in that rational individuals recognize Al-Mustafa as a Prophet in the discourse. Such recognition is realized as an active “self-achievement” arising as a deserved property of how the prophet's words and deeds are recognized by his followers.
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Syams, Askina Nurani. "Implementasi Prophetic Leadership di MI Nurul Ulum Bantul." Edukasia Islamika 3, no. 1 (June 14, 2018): 105. http://dx.doi.org/10.28918/jei.v3i1.856.
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AbstrakProphetic leadership merupakan model kepemimpinan yang berlandaskan pada keteladanan Nabi Muhammad SAW. Prophetic leadership sangat dibutuhkan dalam memimpin madrasah, karena sebagai kepala pada suatu madrasah yang merupakan lembaga pendidikan berbasis keislaman harus memiliki nilai-nilai spiritual yang berlandaskan pada agama. Penerapan konsep prophetic leadership dapat dilakukan dengan meneladani 4 sifat Nabi Muhammad SAW, yaitu sidik, amanah, tablig, dan fatonah. Implementasi dari prophetic leadership menjadikan sumber daya manusia (SDM) yang dipimpin sejalan dengan keinginan seorang pemimpin dalam mencapai suatu tujuan bersama. Penelitian ini bertujuan untuk mendeskripsikan penerapan model prophetic leadership di MI Nurul Ulum Bantul. Hasil dari penelitian ini adalah penerapan model prophetic leadership di MI Nurul Ulum dilakukan dengan meneladani sifat-sifat Nabi Muhammad SAW khususnya empat sifat Nabi yang sangat terkenal, yaitu sidik, amanah, tablig, dan fatonah. Penerapan konsep prophetic leadership membuahkan hasil yang positif sehingga para guru yang dipimpin sejalan dengan kebijakan yang dilakukan oleh kepala madrasah di MI Nurul Ulum.Kata Kunci: kepemimpinan, madrasah, prophetic leadershipAbstractProphetic leadership is a leadership model that based on the example of the Prophet Muhammad SAW. Prophetic leadership is needed to lead madrasah, because as a leader of islamic education institutions must have a spiritual values based on religion. Implementation of the concept of prophetic leadership can be done by imitating the four properties of the Prophet Muhammad SAW, those are sidik, amanah, tablig, and fatonah. The Implementation of prophetic leadership makes human resources led in line with the desire of a leader to achieve a common goal. This study aims to describe the implementation of prophetic leadership at MI Nurul Ulum Bantul. The result of this research is the implementation of prophetic leadership in MI Nurul Ulum by imitating the characteristics of Prophet Muhammad SAW especially four very famous Prophet's character, those are sidik, amanah, tablig, and fatonah. The implementation of prophetic leadership produce teachers led in accordance with policies by leader madrasah.